^-i
OF PR/*c^
BL 1010 .S3 Koran. The Qur an
/;
V.6
THE
V^
SACRED BOOKS OF THE EAST TRANSLATED
BY VARIOUS ORIENTAL SCHOLARS
AND EDITED BY
F.
MAX MtJLLER
VOL. VI
AT
THE CLARENDON PRESS 1880
\^All rights reserved^
^4^
THE
Q U R
'A
TRANSLATED BV
E.
H.
PALMER
PART
CHAPTERS
I
I
TO XVI
#jrfcirtr
AT THE CLARENDON PRESS 1880
[AH
rights reserved
"l
N
CONTENTS. PAGE
Introduction
.
.
.
,
.... .
.
.
Abstract of the Contents of the Qur'an I.
The Opening Chapter (Mecca)
II.
The Chapter
of the Heifer (Medinah)
III.
The Chapter
of Imran's Family (Medinah)
IV.
The Chapter
of
V.
The Chapter
of the Table (Medinah)
VI.
The Chapter
of Cattle (Mecca)
.
.
VII.
The Chapter
of Al Aaraf (Mecca)
.
.
VIII.
The Chapter
of the Spoils (Medinah)
IX.
The Chapter
of Repentance or
X.
The Chapter
of Jonah (Mecca)
XI.
The Chapter
of
XII.
The Chapter
of Joseph (Mecca)
XIII.
The Chapter of Thunder (Mecca)
Women
Hud
.
(Medinah)
The Chapter
(Mecca)
of El 'Hagr (Mecca)
XVI. The Chapter of
the
.
,
,
.
Bee (Mecca)
i
.
... .
.... ,
.
,
.
.
.
.
.
.
.
.
.
.
^
138
163 172
,192 205
.219 -232 -238 -244
.... .
7
96 115
.
.... .
2
46 .
,
.
ix
Ixxxi
...
Immunity (Medinah)
XIV. The Chapter of Abraham (Mecca)
XV.
.
,
250
TRODUCTION. Before it is
entering upon an intelligent study of the Qur'an
necessary to
make
oneself acquainted with the circum-
stances of the people in whose midst
it
was revealed, with
the political and religious aspects of the period^ and with the personal history of the prophet himself. the Arabian Peninsula,' as bounded on the west by the Red Sea on the east by the Persian Gulf and the Gulf of Oman on the south by the Indian Ocean and on the north it extends to the confines of Babylonia and Syria. The Arabs were divided into those of the desert and
Arabia or
it is
called
6'azirat el 'Arab,
by
native writers,
'
is
;
;
;
those of the towns.
The
first
and the no
The
were settled
Himyar
free
the sterile country of the Hi^az,
principalities bordering
vassals of the
of
in
barren highlands of Ne^d.
less
in
Roman and Yemen,
on Syria and Persia were
Persian empires
;
the
kingdom was in
to the south of the Peninsula,
but the communication with the rest of the world the barrier,' had effectually resisted alike the ;
Hi^az,
'
and
curiosity
the
attacks
of
the
nations
who
fought
Egypt, Rome, Byzantium had each unsuccessfully essayed to penetrate the country and conquer its hardy inhabitants. The Hi^az consists of the barren ranges of hills which
around
it
for
the empire of the world.
Persia,
lead up from the lowlands on the Eastern coast of the Red Sea to the highlands of Ne^d. In its valleys lie the holy cities el
of
Mecca and Medinah, and here was the
birthplace of
Islam.
The Arabs of the desert preserved almost intact the manners, customs, and primeval simplicity of the early patriarchs.
They
lived in tents
made
of hair or woollen cloth,
and
— THE QUR
X
AN.
their principal wealth consisted in their camels, horses,
male and female slaves. They were a nomad race, changing various places within their
own
and
their residence to the
territory,
which afforded
the best pasturage as the seasons came round.
Brave and chivalrous, the Arab was always ready to who claimed his protection, while he would stand by a member of his own clan and defend him with his life, whether he were right or wrong. This devotion to the tribe was one of the strongest characteristics of the Arabs, and must be borne in mind if we would underdefend the stranger
stand aright the early history of Islam.
They were generous and hospitable to a fault, and many is told of a chief who gave away his last camel, or
a tale
slew his favourite horse to feed a guest, while he and his family were well-nigh
left to starve.
Pride of birth was their passion, and poetry their greatest delight
their bards recited the noble pedigrees
;
doughty deeds of '
their tribes^
—as
their
and
own proverb has
it,
the registers of the Arabs are the verses of their bards,'
and
in the
numerous ancient poems
still
extant
we have
invaluable materials for the history of the race.
But •r
their vices
were as conspicuous as
their virtues,
and
drunkenness, gambling, and the grossest immorality were
Robbery and murder were Arab looked on work or dignity, and thought that he had a
very prevalent amongst them.
their ordinary occupations, for an
agriculture as beneath his
prescriptive right to the property of those to such
mean
offices.
The death
who condescended
of an Arab, however, was
revenged with such rigour and vindictiveness by the fierce laws of the blood feud, that a certain check was placed
upon their bloodthirsty propensities even in their wars and these were still further tempered by the institution of certain sacred months, during which it was unlawful to fight or pillage. Cruel, and superstitious too, they were, and amongst the inhuman customs which Mohammed swept away, none is more revolting than that, commonly ;
practised
by them,
of burying their female children alive.
INTRODUCTION.
The
XI
women amongst them was
position of
not an ele-
vated one, and although there are instances on record of heroines and poetesses who exalted or celebrated the
honour of their clan, they were for the most part looked on with contempt. The marriage knot was tied in the simplest fashion and untied as easily, divorce depending only on the option and caprice of the husband. As for government they had, virtually, none; the best born and bravest man was recognised as head of the tribe, and but he had no personal authority over led them to battle them, and no superiority but that of the admiration which ;
and generosity gained for him. Arabs was Sabseanism, or the worship of the hosts of heaven, Seth and Enoch being considered
his bravery
The
religion of the
as the prophets of the faith.
This cult no doubt came from Chaldea, and the belief the existence of angels, which they also professed, able to the circuit of
same
source.
is
in
trace-
Their practice of making the
the holy shrines,
'Ha^^ ceremonies, probably
still
continued as part of the
also arose
from
this planetary
worship.
The comparatively simple
star-worship of the Sabasans
and a number of fresh and meaningless rites had
was, however, greatly corrupted deities,
superstitious practices,
;
been introduced. The strange sounds that often break the terrible stillness the sudden storms of sand or rain that in of the desert a moment cover the surface of a plain, or change a dry these and a thousand other valley into a roaring torrent such causes naturally produce a strong effect upon an imagination quickened by the keen air and the freedom of ;
;
the desert.
The Arab, therefore, peopled the vast solitudes amidst which he dwelt with supernatural beings, and fancied that every rock, and tree, and cavern had its ^inn or presiding genius. These beings were conceived to be both beneficent and malevolent, and were worshipped to propitiate their help or avert their harm. From the worship of these personifi-
— THE QUR
xii
AN.
cations of the powers of nature to that of the presiding
genius of a tribe or of a place,
we
with
an easy
transition,
its
and
patron deity
which their interests were intimately god of this vague national cult was Allah, and most tribes set up a shrine for him as well as the cult
bound A-
is
accordingly find that each tribe had of
The
up.
chief
own particular deity. The offerings dedicated to the former were set apart for the advantage of the poor and of strangers, while those brought to the local idol were
for their
reserved for the use of the priests.
chance anything better than the of his offerings
fell
The
Allah had by any a portion
into the lot of the local idol, the priests
at once appropriated
Mohammed
If
inferior deity, or
it
this practice is
;
reprehended by
the Our'an (VI, ver. 137). principal deities of the Arab pantheon were
Allah
in
ta'alah, the
God most
high.
Hubal, the chief of the minor deities this was in the form of a man. It was brought from Syria, and was supposed to procure rain. ;
Wadd, said to have represented the heaven, and to have been worshipped under the form of a man. Suwah, an idol in the form of a woman, and believed to be a relic of antediluvian times, Ya^//uTH, an idol in the shape of a lion.
Ya uq,
worshipped under the figure of a horse. name implies, worshipped under
Nasr, which was, as the
the semblance of an eagle.
El 'Huzza, identified with Venus, but it appears to have been worshipped under the form of an acacia tree, cf. note
2,
p. 132.
Allat, the chief
who endeavoured
Mohammed and that
idol
to
of the
make
it
tribe
of Tllaqif at
Za'if,
a condition of surrender to
that he should not destroy
it
for three years,
be considered sacred like that of Mecca, a condition which the prophet peremptorily The name appears to be the feminine of Allah. refused. Manat, worshipped in the form of a large sacrificial stone
by
their territory should
several tribes, including that of liuDHeil.
INTRODUCTION. Duwar, a favourite used to go Isaf,
idol with
in procession
round
it,
xlli
the young women, who whence its name.
an idol that stood on Mount Zafa. image on mount Marwa.
Naila, an
The
two were such favourite objects of worship that, ordered them to be destroyed, he was not able entirely to divert the popular regard from them, and the visitation of Zafa and Marwa are still an important part last
although
Mohammed
of the 'Ha^gg-
rites.
'Hab'hab was a large stone upon which camels were slaughtered.
El 'Huzza, Allat, and Manat are mentioned by name
in
the Our'an, see Chapter LIII, vers. 19-20.
The Kaabah,
or chief shrine of the faith, contained, be-
sides these, images
representing
each with divining arrows
picture representing the virgin
There were altogether 365
Abraham and
his hand,
in
and
Ishmael,
and a statue or
child.
idols there in
Mohammed's
time.
Another object of worship veneration
now,
then,
and of the greatest
the celebrated black stone which is inserted in the wall of the Kaabah, and is supposed to have been one of the stones of Paradise, originally white, is
though since blackened by the kisses of
sinful but believing
lips.
The worship
of stones
is
a very old form of Semitic cult,
and it is curious to note that Jacob took the stone that he had put for his pillow, and set it up for a pillar, and poured oil on the top of it and he called the name of the place BetheP:' and that at Mecca the principal object of sacred interest is a stone, and that the Kaabah has been known, from time immemorial, as Bait allah, 'the house of God.' The ^inn, like the angels, were held by the ancient Arabs to be the daughters of Allah they were supposed to be '
;
;
created out of
fire
instead of clay, but in
to resemble mankind,
and
to
procreation and decease. '
all
other respects
be subject to the same laws of
Genesis xxviii. 18-19.
-
THE QUR
XIV
Mohammed
AN.
believed that he was sent as an apostle to
men and^inns, and Surah LXXII
both
contains an allusion
to a vision in which he beheld a multitude of the ^inns
bowing in adoration and listening to the message which man had disdainfully refused. Witches and wizards were also believed to exist, that is, persons who had contrived to subject one or more of these supernatural powers by spells, of which the holy name was the most powerful. Two fallen angels, Harut and Marilt, confined in a pit at Babylon, where they are hung by their heels in chains until the judgment day, are always ready to instruct men in the
magical
The
art.
Allah himself was little more than a reminiand as he had no priesthood, and was not the patron of any particular tribe, his supremacy was merely nominal. The belief in a future life had not as yet taken a definite hold on the people, and the few who, following the old savage plan, buried a camel with its master or tied it up to die of hunger at his grave, so that he might not be obliged to enter the next world on foot, probably did it rather from custom than from a belief in its real significance. In short, the Arab of Mohammed's time was what the belief in
scence,
Bedawi of to-day a few phrases and ner,
is,
indifferent to religion
itself,
but using
merely perfunctory mana few observances which his forefathers had handed
down
practising, in a
to him.
had already established itself in Arabia. In Na^ran had become the seat of a Christian bishopric, and some of the more important tribes, like Kindeh and Ghassan, had embraced Christianity, which was also the religion of most of the Arabs of Syria. But it had not penetrated deeply into their hearts, and its miracles, its doctrine of the Trinity, and the subtle disputes of monophysites and monothelites were absolutely Christianity
Yemen, the
city of
incomprehensible to them.
Judaism was more traditions
:
a
number
in
accordance with their habits and
of Jews
had found
their
way
into the
INTRODUCTION. country after the repression
of
XV
the
revolt
against
the
emperor Adrian, and had made numerous converts. Their creed, however, being based on the idea that they alone are the chosen people, was too exclusive for the majority of the Arabs, while the numerous and vexatious restrictions of its ritual and regulations for every-day life were but ill suited to the free and restless spirit of the sons of the desert.
At
the time of
religion of the
Mohammed's appearance
Arabs had so
the national
degenerated as to have primeval Sab^eanism was all far
any believers. The and even the worship of the powers of nature had become little more than a gross fetishism as one of Mohammed's contemporaries said, when they found a fine
scarcely
but
lost,
;
stone they adored it, or, failing that, milked a camel over a heap of sand and worshipped that. But by far the greater number had ceased to believe in anything at all the pilgrimages, sacrifices, and worship of ;
the tribal idols^vere
still
kept up, but rather for political
and commercial reasons than as a matter of faith or conviction. Some, indeed, did consult the oracles, or vow an offering to their god in case of some desired event coming but, if their hopes were disappointed, the deity was to pass ;
assailed with childish abuse, while,
vow was evaded by some
less
if
they succeeded, the
expensive
sacrifice.
Yet the mere existence amongst them of Christians and of Jews caused the monotheistic idea to attract the attention of some of the more earnest and enquiring minds. Amongst those who had endeavoured to search for the truth among the mass of conflicting dogmas and superstitions of the religions that surrounded them were Waraqah, the prophet's cousin, and Zeid ibn 'Amr, surnamed the '
Enquirer.'
These enquirers were known as 'Hanifs, a word which meant inclining one's steps towards anything,' and therefore signified either convert or perv^ert. They did not constitute a united party, but each for himself investigated the truth. There was, however, another originally
'
THE QURAN.
Xvi sect
who
professed
have found the
to
truth,
and who
preached the faith of their father Abraham, nothing more nor less, in fact, than the doctrine of the unity of God. These also called themselves 'Hanifs, and Mohammed himself at
first
adopted the
title
as expressing the faith of
Abraham \ but subsequently changed it to Muslim. The chief seat of the cult of the deities of Arabia was Mecca, also called Bekka, both names signifying a place of el Qura, the concourse another name of the city is
Umm
;
'
mother of cities,' or metropolis. It was built about the middle of the fifth century of our era by the Quraii" on their obtaining possession of the Kaabah, the most ancient It is situated in a narrow sandy shrine in the country. The soil around the valley shut in by bare mountains. city is stony and unproductive, and the inhabitants are obliged to import their
own
provisions.
To
furnish this
supply with more regularity Hishim, Mohammed's grandfather, appointed two caravans, one in winter and the other
summer,
in
to set out yearly
;
they are mentioned
in the
Qur'an, Chapter CVI.
The territory of Mecca was held sacred it was a sanctuary man and beast, since it was unlawful to take any life ;
for
there save those of the animals brought thither for sacrifice, at the time of the great gatherings of pilgrims
who
flocked
yearly to the shrine.
The Kaabah is mentioned by Diodorus as a famous temple whose sanctity was even then revered by all the Arabians its origin must therefore be ascribed to a very remote period. The name, which simply means 'a cube,' was given it on account of its shape, it being built square of unhewn stones. It was supposed to have been built by Adam from a model brought from heaven, and to have been subsequently restored by Seth, and later on by Abraham and ;
Ishmael.
The
stone on which
*
Abraham See Qur'an
stood when rebuilding the
II, 129.
INTRODUCTION.
Kaabah
shown there it is called the maqam Ibrahim and is mentioned several times in the
is still
Abraham's
or
xVil
;
station,
Our'an,
The
well
Zemzem, amongst the most venerated precincts of Mecca,
in the sacred
spring which
is
Hagar discovered when she
the wilderness with her son Ishmael.
objects
believed to be the fled
out
into
was a small stream flowing from one of the surrounding hills, and this having in course of
time dried up,
Abd
It
al Mu//alib,
grandfather, caused the well to be
Mohammed's
dug on the spot whence
the spring originally issued.
The Kaabah, so far as the dim legends of antiquity throw any light on the subject, remained for a long period in the hands of the descendants of Ishmael, and on their migrating to other parts of the peninsula
its
guardianship became
vested in their kinsmen, the Jorhamites. out by the Amalekites,
who were
These were driven
defeated by the combined forces of the Ishmaelites and Jorhamites, the latter of
whom
in
turn
again became masters of the temple.
The
Jorhamites were defeated and deposed by a coalition of
Benu Bakr and Benu '//uza hah, and the charge of the Kaabah remained with the last-mentioned tribe. 'Amr ibn La'hy, a chief of the Benu '//"uza hah, now
the
assumed the political and religious chieftainship of Mecca, and it was in his reign that the idols were placed in the Kaabah. The result of this was vastly to increase the importance of the city and its temple, as the various objects to which individual tribes paid worship were then all concentrated within
its
precincts.
common cause with the Benu Kenanah, defeated the Benu Bakr and Benu '//uza'hah and restored the custody of the Kaabah to his Quzai, an ancestor of the prophet, making
own tribe, the Quraii-. From Quzai it descended
eldest son 'Abd ed were however transferred to his brother 'Abd Menaf. These were the privilege of supplying the pilgrims with water and food at the time of the 'Ha^^; the command of the army and civic headÂŤ
Dar, from
.,
[6]
whom
the principal
b
to his
ofiftces
THE
xviii
ship of the town
alluded
;
qur'an..
and the custody of the Kaabah before
to.
'Abd Menaf Mu//alib, and
left
guardianship of the
'Abd Shems, Hashim,
four sons,
To Hashim was
Naufel.
Kaabah and
entrusted
the right of supplying food
princedom of Mecca,
to the pilgrims, together with the
while to the descendants of 'Abd ed Dar was office of supplying them with water.
Hashim and much
with so
his son
family of
only the
the wealth of the family,
nearly
w^as
left
Mu^f/alib filled the office
al
liberality that
though considerable, rival
'Abd
al
the
Ommaiyeh, son
dissipated, and the 'Abd Shems, took over
all
of
the more expensive offices with the prestige which they naturally carried.
It
al Mu/Mecca by the Abyssinian army
was during the reign of 'Abd
/alib that the invasion of
under Ashram the Abraha took place they were however repulsed with great loss. This year was afterwards known as the Year of the Elephant,' from the fact of these animals ;
'
having been employed against the holy Mu//alib's youngest son,
Abd
allah,
city.
'Abd
al
married a kinswoman
settled at YaTHrib (Medinah), by whom he had one posthumous child Mohammed, the future prophet. The exact date generally given of Mohammed's birth is
April 20, 571 A. D., but all that is absolutely certain is that he was born in the Year of the Elephant. All that the child inherited from his father
was
five
camels and a slave
girl.
According to the fashion of the country he was provided with a Bedawi wet nurse, one 'Halimah,
who took him with
her to the tents of her people and reared him amidst the invigorating surroundings of desert
life.
At the age of six Mohammed lost his mother, Aminah. The orphan was taken care of by his grandfather 'Abd al Mu//alib, who showed for him very great affection, and at his death,
which happened two years
the guardianship of his son
Abu
most prominent persons
Muslim
To
in
later, left
him
to
Talib, afterwards one of the
support himself the young
history.
Mohammed was
obliged
INTRODUCTION. to tend the sheep
XIX
and goats of the Meccans, an occupation is considered by the Bedawin
which, even at the present day,
as derogatory to the position of a male. life
we know but
Httle, for
Of
MusHm
although
this part of his
historians relate
innumerable legends about him, they are
for the most part and quite unimportant to the real understanding of his life and character. At the age of twenty-four he was employed by a rich widow, named '//adi^ah, to drive the caravans of camels with which she carried on an extensive trade.
obviously
So
false,
did
well
employer,
Mohammed
who was
ingratiate
himself with
/•
his
also his kinsv/oman, that she offered
him her hand, and although she was forty years of age and he barely twenty-five, their union was eminently a happy one.
Long
after her death
Mohammed's
his love for '//adi^ah
remained
he would never lose an opportunity of extolling her virtues, and would often kill a sheep fresh in
and
distribute
its flesh
heart
;
to the poor in
'Ayeshah, daughter of
Abu
Bekr,
honour of her memory. he married three
whom
?
years after 'i/adi^ah's decease, was in the habit of saying that she was never jealous of
any
of his wives except
'
the
toothless old woman.'
Six children were the issue of this marriage, four girls and two boys both of the latter died at an early age. But of this portion of his career, too, we have no authentic information all that is certain is that he was an honest, upright man, irreproachable in his domestic relations and universally esteemed by his fellow-citizens, who bestowed upon him the sobriquet of El Amin, the trusty.' Mohammed was a man of middle height, but of commanding presence rather thin, but with broad shoulders and a wide chest a massive head, a frank oval face with a clear complexion, restless black eyes, long heavy eyelashes, a prominent aquiline nose, white teeth, and a full thick ;
;
'
;
;
beard are the principal features of the verbal portraits
have drawn of him. was a man of highly nervous organization, thoughtful,
historians
He
b
2
^
THE QUr'aN.
XX restless, inclined to
sensibility,
melancholy, and possessing an extreme
being unable to endure the slightest unpleasant
odour or the least physical pain. Simple in his habits, kind and courteous in his demeanour, and agreeable in conversation, he gained many over to his side, as much by the charm of his manners as by the doctrine which he preached. Mohammed had already reached his fortieth year when the first revelations came to him. They were the almost natural outcome of his mode of life and habit of thought, and especially of his physical constitution. From youth upwards he had suffered from a nervous disorder which tradition calls epilepsy, but the symptoms of which more
phenomena well known and diagnosed in the present time, and which are almost always accompanied with hallucinations, abnormal exercise of the mental functions, and not unfrequently with a certain amount of deception, both voluntary and otherwise. He was also in the habit of passing long periods in and he was profoundly imsolitude and deep thought pressed with the falsehood and immorality of the religion of his compatriots and with horror at their vicious and inhuman practices, and had for his best friends men, such as his cousin Waraqah and Zaid ibn Amr, who had, professedly, been long seeking after the truth and who had closely resemble certain hysterical
;
publicly renounced the popular religion.
At
on Mount and lonely mountain near Mecca, an angel appeared to him and bade him 'READ^!' 'I am no reader!' Mohammed replied in great trepidation, whereon the angel shook him violently and again bade him read. length, during one of his solitary sojoumings
"Hira, a wild
*
In Arabic iqra'; a great difference of opinion exists even
medans about the exact meaning of
word
among Moham-
have followed the most generally accepted tradition that it has its ordinary signification of reading,' and this is supported by the reference immediately afterwards to writing; others take it to mean 'recite!' Sprenger imagines it to mean 'read the Jewish and this
I
'
Christian scriptures',' which, however ingenious,
is,
as an
Arab would
singularly frigid and foreign to the spirit of the language.
say, barid,
—
—
INTRODUCTION.
XXI
This was repeated three times, when the angel uttered the which commence the 96th chapter
five verses '
:
READ Who
did create
READ Who
!
in the
!
for
name of thy Lord, who did man from congealed blood.
thy Lord
is
create
the most generous,
has taught the use of the pen,
Has taught man what he
did not know."
home to The vision
Terribly frightened, he hastened '//adi^ah,
who comforted
him.
his faithful wife
of the angel
was
not repeated, but his hallucinations and mental excitement
continued to such an extent that a new fear took hold of him, and he began to wonder whether he were not, after
by a ^inn, one
possessed of which
I
Persons
all,
of those dread supernatural beings
have before spoken. afflicted
with epileptic or hysterical
symptoms
were supposed by the Arabs, as by so many other nations, to be possessed, and we find the constant complaint in the Qur'an that he was regarded as such by his fellow-citizens. Poetic frenzy was evidently recognised by them as nearly akin to demoniacal possession, and of this charge, too, the prophet frequently endeavours to clear himself. His habit of fasting and watching throughout the night would and no doubt did increase his tendency to mental excitement and visionary hallucinations.
The
celebrated
'
night journey
'
or
'
ascent into heaven,'
which many of the Muslims allow to have been merely a dream, was doubtless the result of one of these fits of mental exaltation. It must be remembered, however, that to an Eastern mind the reducing it to a dream by no means detracts either from its reality or its authority, dreams being supposed to be direct revelations from God see the Story of Joseph, Chapter XH, and the same as recorded in the Old ;
Testament.
That he himself thoroughly believed
in
the reality of his
revelations there can be no doubt, especially during the
early part of his prophetic career.
belong to this period abound
in
The
chapters which
passages which were
y
!
THE QUR AN.
Xxii
evidently uttered in a state of complete ecstasy; but the later portions of the Qur'an, in which more consecutive
and
stories are told,
which ordinances are propounded
in
for
the general guidance of the believers, or for individual cases,
more sober language, and show
are of course couched in
composed
traces of being
The thought (ma^nun) was
He
in
a calmer frame of mind.
that he might be, after
terrible to
all,
mad
or possessed
Mohammed.
struggled for a long time against the idea, and en-
deavoured to support himself by belief in the reality of the divine mission which he had received upon Mount 'Hira; but no more revelations came, nothing occurred to give him further confidence and hope, and Mohammed began to feel that such a
or
'
life
The Fatrah
could be endured no longer.
intermission,'
as
period
this
without revelation was
two and a half or three
called, lasted for
years.
Dark thoughts of suicide presented themselves to his mind, and on more than one occasion he climbed the steep sides of Mount 'Hira, or Mount Thabir, with the desperate intention of putting an end to his unquiet life by hurling himself from one of the precipitous
power appeared
cliffs.
But a mysterious
him back, and at length the long came, which was to confirm him in his
to hold
looked-for vision
prophetic mission.
At and
last
the
Mohammed
angel
cried daTHTHiruni,
enwrapped
again appeared
in terror
in
all
glory,
his
ran to his wife '//adi^ah and
me
up!' and lay down entirely was his custom w'hcn attacked (which were always accompanied, as
'wrap
in his cloak as
by the hysterical fits we learn from the traditions, with
violent
hectic
fever),
partly for medical reasons and partly to screen himself
from the gaze of evil spirits. As he lay there the angel again spake to him O thou covered Rise up and warn and thy Lord magnify and thy garments purify and abomination shun and grant not favours to gain increase and for thy Lord '
:
!
!
;
!
;
a wait M' >
Surah
LXXIV,
1-7.
INTRODUCTION.
And now
the revelations
came
XXIIi
He
in rapid succession.
no longer doubted the reality of the inspiration, and his conviction of the unity of God and of his divine commission to preach it were indelibly impressed upon his mind. His only convert was at first his faithful wife '//adi^ah she was always at his side to comfort him when others ;
mocked
him when
at him, to cheer
dispirited,
and
to en-
courage him when he wavered. Well, indeed, did she deserve the
ages
knew her
of
Umm
el
title
Mu'minin;
'
by which
after-
the mother of the
believers.'
next believed his cousin Ali, Abu youngest son, whom Mohammed had adopted to relieve his uncle of some portion of his family cares, soon
His daughters
;
Talib^'s
then came Zaid, his freedman, favourite companion and fellow-seeker after truth and ere long the little
followed
;
;
band of believers was joined by Abu Bekr, a rich merchant, and man of the most upright character, who had also been his confidant during that period of doubt and mental strife. Mohammed was wont to say that, all the world had hesitated more or less to recognise him as the Apostle of God, except Abu Bekr alone.' Abu Bekr enjoyed immense influence with his fellow-citizens, and had by his probity '
earned the appellation of
The next
el
Ziddiq,
'
the
true.'
new faith were two young men, Zobeir and Sa'ad ibn Waqqaz, both relations of the prophet. Abd er Rahman ibn Auf and Tal'hah, men of mark and military prowess, then joined the Muslim ranks. Othman ibn Affan, afterwards the third Caliph, a young Arab beau, also
converts to the
embraced Islam
Mohammed's
for the
sake of obtaining the hand of
daughter, Rukaiyah.
The
accession of these
personages opened the eyes of the Qurai^ to the importance of the movement, but the
number
was
still
slaves,
the
of the faithful
but small.
His other converts were only former
being
won
over by the
women and influence
of '//adi^ah.
Amongst the latter was an Abyssinian slave named Bilal, who subsequently underwent cruel persecutions for the
THE QURAN.
XXIV faith, first
and on the establishment of the
mu'ezzin or
In the
fifth
'crier,'
who
year of his ministry
important convert,
Omar
religion
became the
called to prayer in Islam.
Mohammed made
another
ibn el '//a//ab, a fierce soldier,
who had been one of the bitterest opponents of the new religion, but who afterwards proved its chief support. His conversion carried with
so great weight that the
it
Mohammedan traditions relate it Omar and Abu Bekr details.
with miraculous attendant supplied, the
one by
his
vigour and promptitude in action, and the other by his persuasive eloquence and address, the want of the practical in Mohanmied's character. So thoroughly did he upon them and seek support from their companionship, that it was ahvays his custom to say, I and Abu Bekr and Omar have been to such and such a place, or have done such and such a thing.^ To the great mass of the citizens of Mecca the new doctrine was simply the 'Hanifism to which they had become accustomed, and they did not at first trouble themMohammed's claim, howselves at all about the matter. ever, to be the Apostle of God called forth more opposition, causing some to hate him for his presumption and others to ridicule him for his pretensions some, as we have seen above, regarded him in the light of one possessed, while another class looked upon him as a mere vulgar soothsayer. But in preaching the unity of Allah, Mohammed was
element rely
'
;
attacking the very existence of the
idols, in
the guardian-
ship of which consisted not only the supremacy of Mecca,
but the welfare and importance of the state. The chiefs of the Qurai.f therefore began to look with no favourable eye
upon the prophet,
whom
they regarded as a dangerous
political innovator.
But Mohammed himself came of the most noble family Mecca, and could not be attacked or suppressed without calling down upon the aggressors the certain vengeance of A deputation of his protector Abu Talib and his clan. the chiefs therefore waited upon Abu Talib and begged him to enforce silence upon his nephew, or to withdx'aw his in
INTRODUCTION. which
XXV
was equivalent
handThis Abu TaHb firmly but politely refused to do, and it was not until they added threats to their entreaties that he consented even to remonstrate with his nephew. Mohammed, though deeply grieved at losing, as he feared, his uncle's protection and goodwill, exclaimed in reply, By Allah if they placed the sun on my right hand and the moon on my left, to persuade me, yet while God bids me, I will not renounce my purpose!' and bursting into tears turned to leave the place. But the kind old Abu Talib, moved at his nephew's tears, recalled him and asprotection,
latter alternative
ing him over to the
summary vengeance
to
of his foes.
'
!
sured him of his continued protection.
From but
his fellow-citizens
raillery, insults,
announce
to
Mohammed met
and actual
injuries,
with nothing
when he ventured
his mission in public.
In return he could only threaten them with punishment in this
world and the next, setting before them the fate of
who had rejected the prophets of old, of the people Noah and Lot, of the destruction of Pharaoh and other
those of
contumacious folk
;
and painting
in vivid colours
the dread-
But the one threat seemed little likely to be realised, and in an existence after death they had no belief. So the prophet's warnings went for naught, and he himself was forced to bear with patience the contumely heaped upon him and the still deeper pain of disappointment and the sense of failure. In proportion as the new faith incurred the open hostility of the Meccans, the position of its converts became more embarrassing. Those who had powerful protectors could still weather the storm, but the weaker ones, especially the slaves and women, had to endure the severest persecutions, and in some cases suffered martyrdom for their belief. Some of the slaves were bought off by Abu Bekr, Mohammed's own financial position not allowing him to do this himself; others having no resource apostatized to save ful
torments of the future
life.
their lives.
Under these circumstances the prophet advised
his little
THE QUR
XXVI
AN.
band of followers to seek safety in flight, and a few of the most helpless of them accordingly emigrated to the Christian country of Abyssinia.
them, until the
little
The next year
others joined
colony of Muslim emigrants numbered
a hundred souls.
The Quraii' were much annoyed at the escape of the Muslims, as they had hoped and determined to suppress the movement completely: they therefore sent a deputation to the Na^^aj-i or king of Abyssinia,
demanding the
sur-
The Na^^asi called his bishops around him, and summoning the refugees to the conference bade them answer for themselves. They told him how they had been plunged in idolatry and crime, and how their prophet had called them to belief in God and to the
render of the fugitives.
practice of a better
life
;
then they quoted the words of the
Qur'an concerning Jesus, and finally begged the monarch not to give them up to these men, who would not only persecute them, but force them back into unbelief and sin. The Na^^ai-i granted their request and sent the messengers back.
The
failure of this
attempt increased the hostility
of the Quraij- towards the small remnant of the Muslims
who were
Mecca. exposed to hourly danger and annoyance, it is not to be wondered at that Mohammed should for a moment have conceived the idea of a compromise. The chiefs of Mecca cared little for their own idols, but
Almost
left in
alone,
they cared greatly for their traffic and their prestige. If Kaabah were false and their service vain and wicked, who would visit the holy shrine ? and where
the gods in the
would then be the commercial advantages that flowed into Mecca from the pilgrims who crowded yearly to the town ? if they allowed the favourite deities of the neighbouring powerful tribes to be insulted or destroyed, how could they expect that these latter would accord safe conduct to their caravans or even allow them to pass through
Again,
the territories unmolested
?
and Manat were the idols of the most important of these neighbouring tribes, and the Ourai.f pro-
Al 'Huzza,
Allat,
INTRODUCTION. posed to
Mohammed
XXVU
that he should recognise the divinity
of these three deities, and promised in their turn that they
would then acknowledge him to be the Apostle of Allah. One day, therefore, he recited before an assembly of the Quraij the words of the Qur'an, Chapter LIII, vers. 19, 20, and when he came to the words, 'Have ye considered Allat and Al Huzza and Manat the other third ?' he added, They are the two high-soaring cranes, and, verily, their intercession may be hoped for When he came to the last words '
!
'
of the chapter, 'Adore
God then and worship
!'
the Meccans
prostrated themselves to the ground and worshipped as
they were bidden.
A great political triumph was achieved, the proud and mocking Meccans had acknowledged the truth of the revelationSj the city was converted, Mohammed's dream was realised, and he was himself the recognised Apostle of God! But at what a sacrifice politically he had gained the position at which he aimed, but it was at the expense of his honesty and his conviction he had belied and stultified the very doctrine for which he and his had suffered so much. The delusion did not last long and on the morrow he hastened to recant in the most uncompromising manner, and declared, no doubt with the fullest belief in the truth of what he was saying, that Satan had put the blasphemous words in his mouth. The passage was recited afresh, and this time it read Have ye considered Allat and Al 'Huzza and Manat the other third? Shall there be male offspring for Him and female for you ? That, then, were an unfair division They are but names which ye have named, ye and your fathers God has sent down no authority for them Ye do but follow suspicion and what your souls lust after And yet there has come to them !
;
;
'
:
!
!
!
!
guidance from their Lord!' This incident is denied by
many
of the
Muslim
writers,
but not only are the most trustworthy histories very explicit on the subject, but it is proved by the collateral evidence that some of the exiles returned from Abyssinia
>
A
THE QUR AN
XXVIU
on the strength of the report that a reconciliation had been effected with the Ouraij'.
His recantation brought
upon
Mohammed
hate and opposition, but his family him, and his
life
was therefore
still
safe, for it
redoubled
stood firmly by
was no
light thing
to incur the dread responsibility of the blood feud.
The Qurai^ revenged themselves by placing the family under a ban, engaging themselves in writing to contract no marriage or commercial relations with any of them, to accord them no protection, and,
in short, to hold no comwhatever with them. This document was solemnly suspended in the Kaabah itself.
munication
The
was more than mere social disqualificathey could not join the Meccan caravans, and were
result of this
tion, for as
not rich or powerful enough to equip one of their own, they lost their
very means of livelihood, and were reduced to the
greatest penury and distress.
Unable ful foes,
to
contend openly with so
many and
such power-
the whole of the Haj-imi family, pagan as well as
Muslim, took refuge
in
the
a long and narrow defile
sVh in
or 'ravine' of
Abu
Talib,
the mountains to the east
One man only kept aloof, and that was Abu Laheb, the uncle of the prophet, the bitterest enemy of El
of Mecca.
Islam.
For two years the Ha^-imis lay under the ban, shut up in and only able to sally forth when the 'Ha^^ pilgrimage came round and the sacred months made their persons and their property for the time inviolable. At length the Quraij began themselves to tire of the restriction which they had imposed upon the HeUimi It was clan, and were glad of an excuse for removing it. found that the deed on which it had been engrossed had
their ravine
illegible, and this being taken as an evidence of the divine disapproval of its contents, they listened to the appeal of the venerable Abu Talib and allowed the prisoners to come forth and mix once more freely with the rest of the world. The permission came none too soon, for their stores were gone and they were on the
become worm-eaten and
INTRODUCTION,
XXIX
During the two weary years of and distress Mohammed had of course made no converts amongst the people of Mecca, and few, if any, members of his own clan had joined him during their seclusion, so that his prospects were gloomier than ever. To add to his troubles, he lost his faithful wife 'T/adi^ah not long after this. Shortly afterwards he married a widow named Sauda and later on he was betrothed to 'Ayeshah, daughter of Abu Bekr, then a mere child, but whom he married in three years time. This woman gained a wonderful ascendancy over the prophet^ and exercised considerable On influence on Islam, both during and after his lifetime. one occasion, when the party were on the move, 'Ayeshah was left behind with a young Arab under circumstances which gave rise to some very unpleasant rumours affecting her, and a special revelation was necessary to clear her character \ Two other women were presently added to his harim, 'Hafza, daughter of 'Omar, and Zainab, widow of a Muslim who had been slain at Bedr. Another marriage that he contracted gave great scandal
brink of actual starvation. suffering
;
to
the faithful,
namely, that with the
wife,
also
called
whom her husband divorced Mohammed on finding that the
Zainab, of his adopted son Zaid,
and offered to surrender to This also required a revelation latter admired her. sanction
to
it^.
His uncle and protector
Abu
Talib died not long after
'//adi^ah.
This last loss left him without a protector, and his life would certainly have been in imminent danger had it not been that his uncle Abu Laheb, although one of the most determined opponents of the new religion, accorded him his formal protection for the sake of the family honour.
This,
however,
was
Mohammed
was
danger than
ever.
left
withdrawn, and more alone and more exposed to
shortly afterwards
In the desperate hope of finding help elsewhere he set
'
See Part
I,
p. 74,
note
2.
^
See Chapter XXXIII,
ver. 36, note.
THE QURAN.
XXX out for
T^a'if,
accompanied by
his
freedman and adopted
son Zaid.
From
he was driven forth by the populace, who Wounded and exhausted, he lay down to rest in an orchard, the proprietor of which refreshed him with some grapes, and as he retraced his steps It appeared to him to Mecca he had a vision by the way. that the hosts of the^inn crowded round him, adoring God, Ten and eager to learn from him the truths of Islam. years had rolled by and the number of the believers was still very few and the prospects of Islam darker than they were at first, when the prophet found an unexpected support in the two tribes of El 'Aus and El '//azra^, who T^a'if
stoned him as he fled away.
had towards the end of the fifth century wrested the city of YaTllrib from the Jewish tribes who held it. Some of these Arabs had embraced the Jewish religion, and many of the former masters of the city still dwelt there in the position of clients of one or other of the conquering tribes,
so that
it
contained in
Mohammed's time
a con-
siderable Jewish population.
Between the inhabitants of YaTiirib and those
of
Mecca
there existed a strong feeling of animosity but Mohammed, though sharing the prejudices of his compatriots, was not ;
a position to refuse help from whatever quarter
in
sented
it
pre-
itself.
The Arab good reason
inhabitants of
YaTHrib had on their part a more favourable eye upon
for looking with a
new prophet. Imbued with the
the
superstition of the
Jews amongst
whom
they looked for the coming of a Messiah with no small apprehension of his restoring the Jewish supremacy and of their own consequent downfall. Mohammed, after all, might be the expected Messiah
they
lived,
;
he was of their own race and it was at any rate prudent to treat with him before he should cast in his lot, as he possibly might, with their disaffected Jewish subjects. Lastly, YaTHrib was a prey to incessant agitations and internal discords^
and anything that was
likely to bind the
INTRODUCTION. conflicting parties together
by a
tie
xxxi of
common
interest
could not but prove a boon to the city.
The
YaTHrib then were, for many reasons, acknowledge the mission of Mohammed and after sundry negotiations between the prophet and the chiefs of the city, he agreed to meet them at a part of the road between Mecca and YaTHrib, where the valley suddenly makes an abrupt descent, from which the spot was known as Akabeh. inhabitants of
inclined to
A
;
men of the Aus and met him at the appointed spot and pledged him their word to obey his teaching. The twelve men returned to their native city and preached the doctrine of Islam^ which was eagerly accepted by the majority of the pagan inhabitants. The Jews of YaTHrib, struck by this sudden renunciation of idolatry by their fellow-citizens, sent to beg Mohammed to send them a teacher who should instruct them in the new creed that had worked so wonderful a change. At Mecca things were stationary, and Mohammed could do little more than wait until the time for pilgrimage should again come round and he should get fresh news deputation, consisting of twelve
'//azra^ tribes, accordingly
from YaTHrib. It was during this year of waiting that the celebrated night journey occurred, which has been the occasion of so much dispute to Mohammedan theologians, and has afi'orded
such a handle to the hostile criticism of European historians. It was, as Mohammed himself persistently asserted, a vision in
which he saw himself transported to heaven and brought to face with that God who had always filled his
face
The
thoughts.
details as to
story
have
It is referred to
passages
is
so overlaid with spurious traditional
lost, to
a great extent,
obscurely in the
its
Quran
real significance.
in the following
:
'Celebrated be the praises of Him who took His servant by night from the Sacred Mosque to the Remote Mosque, the precinct of which we have blessed, to show
a journey
him
of our signs
!'
(XVII,
ver. i.)
THE QUR
XXXU '
And we made
AN.
the vision which
we showed
thee only a
cause of sedition unto men.' (XVII, ver. 62,) '
By
the star
he deluded
!
when
it falls^
your comrade
nor speaks he out of lust
ation inspired
!
One mighty
in
nor
errs not,
is
but an inspir-
It is
!
power taught him, endowed
with sound understanding, and appeared, he being
in the
loftiest tract.
Then drew he near and hovered o'er until he was two Then he inspired his bows' length off or nigher still '
!
!
him the heart belies not what it What, will ye dispute with him on what he saw 'And he saw him another time, by the lote tree none may
servant what he inspired
saw
;
.'
!
pass
near which
;
is
the garden of the
covered the lote tree what did cover not nor wandered.
He
it
Abode The
When
!
!
there
sight swerved
saw then the greatest of the signs
of his Lord.' (LIII, vers. 1-18.)
At length the wished-for time arrived and Mohammed, who had been told by his envoy Muz'hab of the success of more to the Akabeh. Here he by seventy men from YaTllrib, who had the rendezvous clandestinely by twos and threes,
his mission, repaired once
was met
come
to
at night
so as not to attract attention and incur the hostility of the Quraij-.
His uncle 'Abbas, though an unbeliever accompanied him, explained to them his nephew's position, and asked
them
seriously to consider the proposition which
understood they were about to make.
They
it
was
declared that
they were quite earnest in their desire to have Mohammed amongst them, and swore that they would defend him and his cause with their very lives. Mohammed then addressed them, recited to them some portions of the Qur'an in which the most essential points of his doctrine were set forth, and
asked them
gave
in
for a
pledge of their good
faith.
This they
simple Bedawi fashion, one after another placing
palm in that of the prophet and taking the oath of So enthusiastic were their protestations that 'Abbas himself was obliged to bid them be silent and urge upon them the danger and imprudence of their noisy demon-
his
fealty.
INTRODUCTION. stration.
The
XXXIU
Mohammed
treaty being thus ratified,
chose
twelve naqibs or leaders, after the number of the disciples of Jesus, and the voice of
by the assembly
some stranger being heard
close
hastily but quietly dispersed.
The Meccans, who had got a hint of the affair, taxed the YaTHrib pilgrims with having conspired with Mohammed against them, but being unable to prove the accusation,
the
new band
of
Muslims was enabled
home
to return
in
safety.
now the attitude of the Qurai^ that the Mecca prepared for flight, and at last there were only left in Mecca three members of the community, So
hostile w^as
believers of
Mohammed The
himself,
Ouraij-
Abu
now held
Bekr, and Ali.
a solemn council of war, at whicli, on
Abu 6^ahl, it was determined that eleven men, each a prominent member of one of the noble families of the town, should simultaneously attack and murder Mohammed, and by thus dividing the responsibility should
the suggestion of
avoid the consequences of the blood feud
;
for,
as they rightly
judged, the Hai-imis, not being sufficiently powerful to take
many families, would be money instead.
the blood revenge on so to accept the blood
Mohammed had
obliged
timely warning of this design, and giving
Ali his mantle bade him pretend to sleep on the couch usually occupied
by
himself,
the would-be murderers house.
In the meantime
by a back window
in
and so divert the attention of
who were watching around
the house of the latter, and the two
hid themselves in a cavern on
Mount THaur, an hour and a
half distant from Mecca, before the Quraii-
the
ruse
his
Mohammed and Abu Bekr escaped
and heard of
their flight.
A
had discovered
hot pursuit was
immediately organized. For three days they lay concealed, their enemies once coming so near that Abu Bekr, trembling, said, We are but two.' Nay,' said Mohammed, we are three for God '
'
'
;
is with us.' The legend tells us that a spider had woven its web across the mouth of the cave, so that the Ouraij, thinking
that no one [6]
had entered
in,
passed C
it
over in their search,
THE QURAN.
XXXIV
At length they ventured once more to set out, and. mounted on fleet camels, reached YaTilrib in safety. Three days after they were joined by Ali, who had been allowed to leave after a few hours' imprisonment. This was the celebrated Hi^rah or flight,' from which the '
Mohammedan
era dates.
It
took place on June
The
the year of our Lord 622.
henceforth
city of
known asMadinat en Nebi,
16,
in
YaTHrib was
'the city of the
prophet,' or simply El Medinah.
Once
established at El Medinah,
mosque
Mohammed
and ceremonies of
to regulate the rites
to serve as a place of prayer
assembly, and appointed
had been so
faithful
Bilal,
proceeded
his religion, built a
and
hall of general
the Abyssinian slave
who
throughout the former persecutions,
as crier to call the believers to the five daily prayers.
His next care was to
reconcile, as far as possible, the
various opposing parties of the city, and this was
means an easy
task.
'//azra^ could
not
The two tribes be made entirely
of El 'Aus
by no and El
to lay aside
make
ancient rivalry, but they united so far as to
their
his their
common
For this they were honoured with the cause. Ansar or 'helpers of the prophet.' The refugees from Mecca were called Muha^erun, and to prevent any ill feeling rising up between these two classes, each of the Meccan immigrants was made to take to himself one of the Medinah Muslims, to whom he bound himself by an title
of
oath of brotherhood. This institution was, however, abolished a year
and a half
later, after
inhabitants of Medinah,
the battle of Bedr.
who had
not joined
in
Of
the
the invitation
Mohammed to sojourn amongst them, some left the others remained town and went over to the Meccans behind, and though they yielded to the tide of popular opinion, and gave in their formal allegiance to the prophet, they were not completely won over to Islam, but waited to see how matters would go, ready, as they did on several critical occasions, to desert him should his fortune show This disaffected class is spoken of in signs of a reverse. to
;
the Our'an
by the name
of
Munafiqun
or 'hypocrites,'
XXXV
INTRODUCTION.
the chief man among them behig one Abdallah ibn Ubai. Although perfectly aware of their designs, Mohammed treated them with singular courtesy and forbearance, and spared no pains to win them over to his side even when his rule was firmly established, and they were completely in his power, he made no difference in dealing with them until in the course of time they became absorbed into the general band of the faithful. The Jews of Medinah were much harder to deal with, and although Mohammed, by adapting his religion as far as ;
by appealing to their own scriptures by according them perfect freedom of
possible to their own,
and
religious books,
worship and political equality, endeavoured in every way to conciliate them, they treated his advances with scorn and derision. When it became obvious that Islamism and Judaism could not amalgamate, and that the Jews would never accept him for their prophet, Mohammed withdrew his concessions one by one, changed the qiblah or point to which he turned in prayer from Jerusalem which he had at first adopted to the Kaabah at Mecca, substituted the fast of Ramart'/zan for the Jewish fasts which he had prescribed, and, in short, regarded them as the irreconcilable enemies of
his creed.
Soon afterwards he turned his attention to his native city, which had rejected him and driven him out and feeling ;
himself now sufficiently strong to take the offensive, he began to preach the Holy War. After some petty raids upon the enemies' caravans an event happened which brought the Muslim and the infidel armies for the In January, 624 A.
D.,
first
time into open
collision.
a large caravan from Mecca, which
had
in the autumn of the previous year escaped an attack by the Muslims, was returning from Syria laden with valuable merchandise, and Mohammed determined to cap-
His intention, however, reached the ears of Abu sent a messenger to Mecca to ask for troops for his protection, while he himself followed a different route along the coast of the Red Sea. Mohammed, withture
it.
Sufiyan,
who
out waiting for the return of his spies, marched out in the c 2
THE qur'an.
xxxvi
Abu
Sufiyan at Bedr, where the caravan
usually halted, but the
Meccan had been too much upon
hopes of surprising his
guard, pressed on Avith
chief
men
all
possible haste,
and was
The caravan comprised most
soon out of danger.
of Mecca, besides
its rich freight.
Abu
of the
Sufiyan's
message, therefore, asking for succour, caused a complete panic in the city. An army of nearly i,ooo men was
immediately equipped and marched forth to the rescue, way met a second messenger from Abu Sufiyan with the news that all danger was passed. On this 300 of them returned to Mecca, whilst others hurried to join but on the
Mohammed was
the caravan.
surprising the caravan,
still
advancing, in hopes of
when he was informed
proach of the Meccan army.
of the ap-
After a council of war
it
advance and meet the enemy first, as, in the event of victory, they could afterwards pursue the caravan. Arrived at Bedr, the Muslims took up such a position that their foes could not approach the wells, and
was decided
to
during the night the rain
fell
with such violence that the
Meccans could scarcely march upon the sodden soil. In the morning these latter were at a great disadvantage, wearied by the state of the ground, and harassed by the blinding sun which shone straight in their faces but Mohammed, whose numbers were far inferior, awaited the issue of the combat with no little anxiety. During the first part of the engagement the Muslims, by Mohammed's order, stood firm to their posts, whilst he encouraged them by promising the immediate reward of Paradise to those ;
who
should
fall
martyrs
in
the cause
:
whilst
a fierce
winter storm of wind which was blowing at the time, and
which added to the discomfort and embarrassment of the Ciiemy, he called the work of Gabriel with a thousand angels fighting for the
the expected
signal
faith. ;
At
length
Mohammed
taking up a handful
gave he threw it
towards the Meccans, and exclaimed, May their faces be covered with shame Muslims to the attack !' The con'
!
dition of the ground so
Meccans
hampered the movements of the
that they were soon completely routed.
Several
INTRODUCTION. of
Mohammed's
of prisoners and
bitterest
enemies were
much booty
XXXVli slain,
Of
taken.
and a number
the captives, six
were executed by the prophet's order, some embraced Islam, and others were ransomed by their compatriots. This victory was so important for the cause that Mohammed himself regarded it as brought about by a special miracle, and as such it is spoken of in the Our'an, Chap. Ill, ver. 20.
Mohammed's military as well as religious supremacy was now assured in Medinah, and he lost no time in making his enemies there feel his power. The Jews first experienced the
full
that persuasion,
who had
weight of his wrath; incited
her
a
woman
of
fellow-townsmen
him before the battle of Bedr, was put to death, and not long after the Benu Qainuqah, a Jewish tribe, who had risen against his authority, dwelling in a suburb of Medinah, were attacked, their property confiscated, and against
themselves sent into exile.
The war between Mecca and Medinah
in the
meantime
continued.
Abu Sufiyan invaded the territory of Medinah, and the Muslims, on the other hand, captured a caravan belonging to the Quraij-.
The Meccans, determined had devoted the
to revenge the defeat of Bedr,
caravan that had been the cause of the conflict to the equipment of a large army, and in January, 625 A.D., three thousand men marched profits of the
on to Medinah with Abu Sufiyan at their head. The latter was accompanied by his wife Hind, who had lost her father, brother, and uncle at the battle, and longed for vengeance.
They
established their
on the road between the two
camp near Mount Ohod, The Muslims were
cities.
divided in opinion, whether to await the invaders in the city, or to make a sortie and attack them where they were ;
and
at length, in spite of
trary, the latter plan
They marched
Mohammed's
advice to the con-
was decided on.
forth to the
of these three hundred
number
of a thousand,
and
belonged to the Hypocrites, or
THE QUR
XXXVlll disaffected
party
who
AN.
deserted
before
the
battle
com-
menced.
Mohammed trained archers
disposed
liad
forces
his
so that his best
covered the only vuhierable part of his
left flank, and these he bade keep to their posts, no matter what happened. The battle commenced with a few single combats and slight skirmishes, in which the Muslims had the advantage, and a few of the latter having reached and pillaged the enemies' camp, the archers, thinking the day already won, forgot their orders and joined
army, the
in the loot.
'7/alid,
who commanded
the
Meccan
cavalry,
seized the opportunity thus afforded, and took the Muslims
on the flank and completely routed them. Mohammed wounded in the mouth and narrowly escaped with his life, and 'Hamzah, his uncle, surnamed the Lion of God, was slain.
himself was
The Meccans did not pursue their victory, but believing Mohammed, whom they had seen fall, to be dead, returned to their own city. The defeat placed Mohammed in a very critical position, and he had great followers
About were
in
difficulty in restoring confidence to his
^.
the beginning of the year 6x'] A.D. the Muslims great jeopardy.
4,000 Meccans and 1,000 men, tribes, marched upon Meby the Jews who had been
gathered from the neighbouring dinah, being instigated thereto
expelled from that
Mohammed was
city.
only apprised of the movement at the
last
moment, but he
On
the advice of Salman, a Persian captive, he caused a
at once took
measures
for the defence.
deep trench to be dug round the city, and earthworks to be raised in those parts where it was undefended, and beliind the trench he posted his army, numbering 3,000 men. The invading Meccans were completely checked by this
mode Jewish
of defence, tribe,
and although the Beni Ouraidhah, a Mohammed's side and
deserted to them from
See Chapter
III, vers.
115-168.
i
INTRODUCTION.
XXXIX
rendered them every assistance, their attacks were unsuccessful.
At
length one cold winter's night a violent
storm of wind and rain arose, and a complete panic took place in the camp of the Meccans, who broke up and precipitately retired to their
This was the siege of
homes.
the Confederates alluded to in the Our'an
The enemy having
disappeared,
^.
Mohammed
at
once
marched against the traitorous tribe of Ouraidhah, and besieged them in their fortress, about six miles south-west of Medinah. Being quite unprepared, these were obliged to surrender after fourteen days, which they did on condition that the Benu Aus, their allies in Medinah, should Mohammed chose for arbitrator one decide their fate. of the chiefs of the Aus tribe, named Saad ibn Modidh, a fierce soldier, who was at the time dying of the wounds which he had received in the attack upon the fortress. He ordained that the men should be beheaded one and all, the women and children sold as slaves, and the property divided amongst the soldiers. This terrible sentence was promptly executed, and the men, to the number of 800, were beheaded, and the women and children bartered to the Bedawin in exchange for arms and horses. Mohammed's power and influence was now extending — every day. For six years neither he nor the Kaabah, or performed
his followers
the sacred
rites
had
visited
of the
pil-
grimage, and in the year 628 a. d. he resolved to attempt
The time chosen was in the sacred month of Dhu'1 Oa'hdah, when the Lesser Pilgrimage was wont to be performed, rather than Dhu'1 'Hi^^eh, that of the Greater it.
Pilgrimage, as less likely to lead to a collision with the
other tribes.
Fifteen hundred
men only accompanied Mo-
hammed, bearing no other arms than those
usually allowed
sword for each. The Meccans contemplated Mohammed's advance with no small apprehension, and not believing in his pacific
to pilgrimsj a sheathed
1
Chapter XXXIII.
THE QUR'aN.
xt
Mohammed,
intentions, resolved to bar his progress.
thus
checked, turned aside towards 'Hudaibiyeh, on the frontier of the sacred territory.
Here, after some negotiations, a treaty was concluded
which a truce of ten years was agreed upon any of who pleased should be at liberty to join Mohammed, and vice versa, any of the Muslims who
in
;
the Meccans
chose might enter the
were
clients of
Meccan ranks
become Muslims without the consent of
hammed and
;
only those
who
powerful chiefs were not to be allowed to their patrons.
Mo-
were not to enter Mecca that year, but the next year they were to be permitted to do so and to remain for three days. This was, in reality, a great triumph for Mohammed, as it recognised his position as an independent prince, while the ten years' truce not only enabled him without hindrance to propagate his doctrines at Mecca, but, by removing the constant danger in which he stood from that city, his followers
gave him the opportunity of turning his attention elsewhere. He now not only endeavoured to reduce the Bedawin tribes to submission, but
wrote
letters to the great kings
and emperors of the world, to the Persian Khosrou, to the Byzantine Emperor, and to the Abyssinian Na^aji, peremptorily bidding them embrace the faith and submit to his
The
he received were not flattering to his immediate successors were, ere long, to repeat the summons in a form that admitted neither rule.
pride, but
replies that
he or
his
of denial nor of delay.
One
potentate only, the governor of Egypt, Maqauqas,
returned a favourable answer, and he sent amongst other presents two slave
Mary,
Mohammed
girls,
one of whom, a Coptic
girl
named
took to himself, and by so doing es-
tranged his numerous wives, and was only reconciled by a revelation
^.
In 629 A.D., in the
month
of Dhu'1 Qa'hdah (February),
See Chapter
LXVI.
INTRODUCTION.
"xlt
With two thouthe long-expected pilgrimage took place. sand followers the prophet entered the Holy City, and the Meccans having
retired to the neighbouring hills, all passed
off quietly.
In the course of the short three days' sojourn in Mecca by the. accession of
the Muslim ranks were strengthened
two influential personages, '//alid, who had conquered them at Ohod, and 'Amr, the future conqueror of Egypt.
army experienced
In this year the Muslim defeat at
Muta on
a
terrible
the Syrian frontier, in which the pro-
was slain. His prestige, however, was soon re-established by fresh successors^ and the accession phet's friend Zaid
of numerous border tribes.
Two
who
years after the truce of 'Hudaibiyeh, a tribe
were under the protection of Mohammed, were attacked unawares by another tribe in alliance with the Meccans, and some Meccans in disguise were recognised amongst the assailants. This was a violation of the treaty, and Mohammed, on being appealed to by the sufferers, was nothing loth to take
advantage of the opportunity afforded him for The Meccans sent Abu Sufiyan hostilities.
recommencing to Medinah to
and procure a renewal of began to make preparations for an expedition against Mecca, but conhis cealed his plans even from his immediate followers Bedawin allies were ordered either to join him at Medinah, or to meet him at certain appointed places on the route, offer explanations
the truce, but without success.
Mohammed
;
but
it
was not
until the last
moment
that his troops
knew
While they were encamped in the immediate neighbourhood, and before the Meccans had any certain knowledge of their approach, the camp was visited at night by Abu Sufiyan, who was introduced to Mohammed by his uncle 'Abbas, the latter having become converted to Islam now that he saw that Mohammed promised its cause must certainly triumph. Abu Sufiyan that all those inhabitants of Mecca who should
that their destination was the
Holy
City.
take refuge in his house or in the
Kaabah
or even in
private houses, provided the doors were closed, should be
'
THE qur'an.
xlii
unmolested, and dismissed him to carry this news to his
however before he and 'Abbas had persuaded the Meccan chief to become a Muslim, which he somewhat unwillingly consented to do. There is good fellow-citizens, not
reason to suppose that the whole affair was arranged between Mohammed, 'Abbas, and Abu Sufiyan, and that the meeting by night at the camp with the somewhat theatrical details with which the historians relate it, and the sudden conversion of the two hitherto irreconcilable chiefs, were part of a plan designed to save Mecca from unnecessary bloodshed now that Mohammed's increased power and the overwhelming numbers he brought with him made a capture of the city inevitable. At any rate it had this effect,
Muslim army entered Mecca almost without few Bedawin under the command of being assailed with arrows by some of Mohammed's the
resistance, only a '//alid
whom he quickly dispersed. Mohammed, seeing him in pursuit of his assailants, was excessively angry until it was explained to him that '//alid's action was unavoidable and only in self-defence. bitterest opponents,
Mohammed was Arabia
;
making the
length
at
his first act
was
master of the
to repair to the
of
capital
Kaabah, and
after
seven times and respectfully saluting
circuit
his staff, he entered the building and caused the idols to be destroyed. Actuated both by sound policy and by the strong feeling of attachment to his own tribe, which is inherent in every Arab's breast, he proclaimed a general amnesty, and the Meccans readily embraced Islam and marched under its banner, hoping for the reward of Paradise, and sure of rich booty here on earth. The Bedawin tribes in the neighbourhood gave him more trouble, but these too were brought into at least nominal subjection the tribe of the THaqif at Za'if still held out, and Mohammed attacked them in the valley of 'Honein, where they were surprised by the enemy in a narrow defile, and were in imminent danger of a defeat, had not Mohammed rallied them by appealing to them as 'Ye men of " the "Surah of the H eifcr " Ye men of the " Tree of Fealty
the black stone with
;
!
!
;
INTRODUCTION. reminding them of the
first
xl 111
portion of the Qur'an revealed
Medinah, and of the oath of fealty which they had sworn On this occasion as he sat beneath a tree at 'Hudaibiyeh. he took a rich booty, and in order to conciHate the Meccan chiefs he gave them more than their fair share at the division of the spoils. This was particularly displeasing to his Medinah followers, who were only appeased by his declaring his regard for them, and promising never to desert their city or again take up his residence at Mecca. These events are alluded to in the Qur'an, Chap. IX. at
After the
Mohammed
of 'Honein,
battle
siege
laid
to
and though he was unable to reduce the place, he so devastated the country around that ambassadors were Za'if,
sent
propose terms of capitulation
to
embrace Islam, provided that
their
they offered to
;
territory should
be
considered sacred, that they should be excused the more
onerous duties of the creed, and
should be allowed to
their favourite idol Allat for
retain
these conditions
Mohammed
was
cede, but after a night's reflection,
addressed by the fiery
strance
at least a year.
inclined
at first
To
to ac-
and indignant remon-
Omar
to
messengers, they were definitely refused,
THaqifite
the
and the
tribe
surrendered unconditionally.
The
ninth year after the flight
Deputations,' the in their
tual
Bedawin
tribes
is
known
one
as the
'
after another
Year of sending
adhesion to his cause and acknowledging his
spiri-
and temporal supremacy.
In the same year
Mohammed
against Tabuk, which
conducted the expedition
was undertaken with a view
to re-
duce the Syrian tribes to submission, they having been induced by Byzantine influence to rise in insurrection upon the frontier.
those
occasion.
by
Siirah
who on
IX
This was the
Mohammed
contains a violent denunciation of
various false pretences held back on the last military enterprise
The Arabs, with
their
well-known
fickleness, did not con-
tinue for long in their allegiance to Islam
even in
conducted
in person.
Mohammed's
and
its
prophet
lifetime, tribe after tribe raised the
THE QUR'aN.
xliv
standard of revolt, and the repression of these insurrections
occupied
much
of his time and attention during the last
With
saw that newly established kingdom from becoming hopelessly disintegrated was to give its members some common interest and ambition. For this reason he never relinquished his designs upon Syria, where the turbulent tribes might find scope for their warlike propensities, and where a rich booty might be gained. It was to this common bond of unity, the desire for plunder and the love of making border raids, as much as to the religious idea, that the triumph of El Islam was due. In March, 632 a.d., he made his last pilgrimage to Mecca, the Farewell Pilgrimage,' as Muslims call it, and standing upon Mount Arafat he addressed the assembled multitude, more than forty thousand of pilgrims, bade them stand firm by the faith that he had taught them, and called God to witness that he had delivered his message and fulfilled years of his Hfe. the only
way
true poHtical sagacity he
to prevent the
'
—
—
his mission.
In June he fell sick, and himself perceived that his end was drawing nigh. On Monday, June 8, feeling better, he went to the Mosque of Medinah, where Abu Bekr was conducting the prayers before a crowded congregation who had flocked there to hear news of the prophet. Mohammed's entry was quite unexpected, but in spite of the weakness evident from his faltering gait, his countenance was bright, and his voice as Mounting the lower steps clear and commanding as ever. of the pulpit he said a few last words to the people, and having given some parting injunctions to Osama, whom he had entrusted with the command of an army to Syria, Mohammed returned to his house and lay down to rest in 'Ayesha^s chamber. Here, resting his head upon her bosom,
the prophet of Arabia
The
fell
asleep.
question naturally arises,
how
could a comparatively
obscure citizen of a small Arabian town bring about results of such magnitude as
The
Mohammed
undoubtedly did
?
secret of his success was, primarily, enthusiasm
com-
;
INTRODUCTION.
xlv
Whether he beheved to the full in and revelations or not, matters but little but it is certain that he did believe in himself as working He took the for the good of his fellow-countrymen. political and religious institutions of his country as he found them, and he strove to eradicate what was bad and bined with patriotism. his divine mission
to develop
what was good.
He knew
r
that so long as the
war there but he knew becoming a power their character and temperament well enough to perceive that any scheme for bringing about national unity must fail if it involved the necessity of their submitting to any master whatever. He therefore sought to bind them together by what we may call their common religious feeling, various tribes wasted their strength in internecine
was no hope of
their ever
;
but which really meant, as terests,
common
it
too often does,
customs, and
common
common
superstitions.
in-
At
was ready to his hand the Kaabah contained gods of the different tribes the annual fairs and eisteddfodau (to borrow a Welsh name that exactly expresses the character of these gatherings) were
Mecca
all
:
the
all
;
was here that the historical and were circulated and kept alive. All the elements of centralisation were there, and it only wanted such a master-spirit as Mohammed's to turn their thoughts towards the common idea which should induce them to unite. A prophet who starts in his career with no better stockheld in the territory, and
it
religious traditions of the race
in-trade than visionary enthusiasm or deliberate imposture
has but a poor chance. left
Musailimah,
Mohammed's rival, has KeDHDHab,
nothing behind him but his sobriquet of El
and a few bitterly satirical parodies on some verses of the Qur'an, which are still occasionally quoted by the less reverential of Muslims. El Mukanna', the veiled prophet of Khorassan,' earned no more immortality than an occasional mention in Persian poetry, and the honour of being the hero of an English popular poem. Mutanebbi, 'the would-be prophet/ as his name signifies, who flourished '
the
liar,'
'
in the tenth
century of our
era,
was an Arab of the Arabs,
^
THE qur'an.
xlvi
and one
of the greatest poets of his age.
He,
too, set
up
as a prophet, but with so httle success that he had to retire
from the business at an early period of his career. It was probably his wonderful facility in language that induced him to imitate Mohammed's example, and rely upon the miraculous eloquence of his language in support of his pretensions to inspiration. He, however, missed the opporhe was no great reformer tunities which Mohammed had himself, and there was no urgent need of a reform at the '
'
;
time.
Moreover, he was entirely destitute of religious
feel-
poems, so blasphemes and sneers at holy names that his most devoted commentators ing, and,
even
in his
earliest
are frequently at a loss to find excuses for him. ^/
In forming our estimate of
Mohammed's
character, there-
and of the religion which we are accustomed to call by his name, we must put aside the theories of imposture and enthusiasm, as well as that of divine inspiration. Even fore,
the theory of his being a great political reformer does not contain the whole truth
;
and although it is certain that most important influence not by any means evident that it
his personal character exercised a
on his doctrine, yet it is even moulded it into its present shape. The enthusiasm which he himself inspired, and the readiness with which such men as Abu Bekr and Omar, Arabs of the noblest birth, ranged themselves amongst his followers, who consisted for the most part of men of the lowest rank, slaves, freed men, and the like, prove that he could have been no mere impostor. The early portions of the Qur'an are the genuine rhapsodies of an enthusiast who believed himself inspired, and Mohammed himself points to them in the later Surahs as irrefragable proofs of the divine origin of his mission.
In
his later history, however, there are evidences of that ten-
dency
to pious fraud
which the profession of a prophet
Although commenced in perfect good faith, such a profession must place the enthusiast at last in an embarrassing position, and the very desire to prove the truth of what he himself believes may reduce him to necessarily involves.
INTRODUCTION.
X'lvil
the alternative of resorting to a pious fraud or of relinquishing
all
At
the results which he has previously attained.
the outset of his career he turned to the Jews, imagin-
ing that, as he claimed to restore the original religion of
Abraham, and appealed
to the
Jewish scriptures for con-
would support him. Disappointed in this quarter, he treated them with more bitter hostility than any other of his opponents. In the latter part of his career he took but little notice either of the Jews or Christians, and v/hen he does mention the latter it is without any of the conciliatory spirit which he at first displayed to them, and they are not only sharply firmation of his teaching, they
reproved for their errors, but are included in the general
mass of
infidels against
Mohammed
styles
whom
the true believers are to fight.
himself in the
En Nebiy
Our'an
el'ummiy
(Chap. VII, vers. 156 and 158), which may be interpreted either the illiterate prophet or the prophet of the Gentiles,' as the word 'Ummiyun in Chap. II, ver. '
'
'
']'>^
means rather those who have no '
Mohammedans
themselves
scriptures.'
differ
very
much
as to whether
the prophet could read or write, the Sunnis denying the Shi'ahs declaring that he was able to do both.
evidence of the
fact,
though,
is
very untrustworthy, and
and
it
The in
the
on which he is said to mean nothing more than that he
traditional accounts of the occasions
have written, the words may dictated the documents in question. In the Our'an, XXIX, 47, it is merely said that he never recited a book before this,' and the passages in Chap. XCVI, vers. 1-6, which begin Read,' and in which the angel Gabriel is supposed to '
'
exhibit the
mand him
Umm
to read
al it,
Kitab (see
p. 2,
the act implied
note
2),
may be
and to comnothing more
than an intuitive perception of the contents of the book thus mysteriously shown to him. It is probable that he could neither read nor write, and it is almost certain that he could not have done so sufficiently to have made use of any of the Jewish or Christian scriptures.
The
oral Jewish
and Christian
traditions incorporated in
the Qur'an were, no doubt, current
among
the Jewish and
THE qur'an.
xlviii
Christian tribes
there
;
of the accusation
not the least evidence
is
made
against
Mohammed by
to in the Qur'an, Chapter
the Persian
;
XVI,
ver. 105,
is
person referred
probably Salman
the Persian legends being in the
revelations were so often stories,
such as
Arab mind
which his compared by his contemporaries. the those of 'Ad and Thamud
the very archetype of those
Other
The
support
Christian
were due to
writers, that the greater part of his revelations
the suggestions of a Christian monk.
in
'
old folks' tales
'
to
;
legends of their great forefather
Abraham
;
of the Seil al
'Arim, or the bursting of the dyke at Marab, were
monplaces of the folk lore of the He, however, told them over particulars which he had derived sources, and appealed to this
all
com-
country.
again with the additional
from Jewish and Christian additional
information
in
proof of the divine origin of his version.
The city of YaTHrib, better known afterwards as EI Medinah, 'the city,' contained many Jewisli inhabitants, and Mecca itself was no doubt also frequented by Jewish Arabs, and the influence of their beliefs and superstitions is apparent throughout the Qur'an. Christianity too, as we have seen, contributed considerably to the new religion, though not to so great an extent as Judaism. It is clear, however, that Mohammed was not acquainted with the originals themselves, either of
the Jewish or
The only passage of the Old Testament quoted in the Qur'an is in Chapter XXI, vers. 104, 105, 'And already have we written in the Psalms after the Christian scriptures.
reminder that
" the earth
my
righteous servants shall in-
an Arabic paraphrase of Psalm xxxvii, ver. The well-known 29, The righteous shall inherit the land.' exclusiveness of the Jews and their unwillingness that any Gentile hand should touch their holy Book, renders it extremely improbable that even this sentence was borrowed direct from the scriptures themselves, even if Mohammed
herit,"
'
which
is
'
could have understood written.
the
language
in
which they are
INTRODUCTION.
The Qur'an appeals
xli.N
several times to the prophecies con-
Mohammed
which are alleged to exist in the New and Old Testaments: thus in Chap. II, 141, 'Those to cerning
whom we
have given the Book know him as they know them do surely hide the truth, the while they know and again, VI, 20, Those to whom we have brought the Book know him as they know their
own
sons, although a sect of ;
—those who
'
'
do not believe.' be to the promise of the Paraclete in John xvi. 7, the suggestion being that the word 77apa/cArjro? in the Greek has been substituted- for TrepiKAuro'?, which would be exactly translated by the name A'hmed, their sons,
The
or
allusion
is
Mohammed,
lose their souls
said to
Mohammed,
however, certainly had not
access to the Greek Testament, and
it is doubtful whether an Arabic version even existed at the time, Syriac only being the ecclesiastical language of the Christians of the
day
it
:
more probable that Mohammed may have resome of his Christian friends.
is
ceived the suggestion from
The
monotheistic idea, which is the key-word to El was not new to the Arabs, but it was distasteful, and particularly so to the Quraiy, whose supremacy over the other tribes, and whose worldly prosperity arose from the fact that they were the hereditary guardians Islam,
of the national collection of idols kept in the sanctuary at
Mohammed's message,
Mecca.
therefore,
revolutionary watchword, a radical
sounded
like a
party-cry, which the
conservative Meccans could not afford to despise, and which they combated very energetically. The prophet, therefore, in the first place, met with but little success, '//adi^ah accepted her husband's mission without hesitation, so did her cousin Waraqah and Zaid, the enquirer,' a man who '
;
had spent
and in fighting was so repugnant to Mo-
his life in seeking for the truth,
against this
same
idolatry that
hammed's
ideas, at once gave in his adherence to the new For three years, however, only fourteen converts were added to the Muslim church.
doctrine.
The
Mohammed, then, appealed forcibly to many grounds. Compared with the prevalent d
mission of
the Arabs on [6]
THE QUR'aN.
1
was so grand, so and so true, that reason could scarcely hesitate between the two systems, unless, as in the case of the Quraij, self-interest were thrown into the scale. Side by side with the religion of the Jews and Christians, as practised in Arabia at least, it appeared more spiritual and more divine, and presented the truths of both religions without the blemishes. It harmonized with the traditional Semitic belief, Arab as well as Jewish, of the coming of a Messiah,
idolatry of the time, the idea as presented
simple,
or at least of a prophet,
who should
reveal the truth at
nght the order of things which had spiritually and temporally gone so wrong. And lastly, it made no call on their credulity; it only a-sked them to believe what they might well accept as self-evident, and it only laid claim to one miracle, that of the marvellous eloquence of its delivery, and this neither friends nor foes could deny. It must not be forgotten that this claim of the Our'an to miraculous eloquence, however absurd it may sound to Western ears, was and is to the Arab incontrovertible. In order to understand the immense influence which the Qur'an has always exercised upon the Arab mind, it is necessary to remember that it consists not merely of the enthusiastic utterances of an individual, but of the popular sayings, choice pieces of eloquence, and favourite legends last,
and
current
set
among
the desert tribes for ages before his time.
Arabic authors speak frequently of the celebrity attained by the ancient Arabic orators, such as Shaibin Wail, but unfortunately no specimen of their works have come down to us.
The
Qur'an, however, enables us to judge of the
nature of the speeches which took so strong a hold upon
countrymen.
their
The
essence of
Mohammedanism
is
its
assertion of the
unity of God, as opposed to polytheism and even to tarianism.
And
this central truth was,
we
trini-
repeat, nothing
new it was, as Mohammed said of it, the ancient faith of Abraham, and it was upon that faith that the greatness of ;
the Jewish nation was founded Christ himself
made more
fully
;
nay,
it
was the truth which
known and
understood.
]
INTRODUCTION.
One
great
difference
that the former latter
is
emphatically
the Pentateuch,
all
li
between Judaism and Islam
is
not a proselytising religion, while the is
so.
All the laws and ordinances of
the revelations of the Old Testament,
alone, and the Gentile was excluded with from the enjoyment of any of the divine privileges until Christianity proclaimed that revelation was The Arab, on the contrary, was for the world at large. There is no god but enjoined to propagate his religion. God,' and man must be 'resigned to His will,' and if he rewill not, he must be made to this is what Islam or signation really means. But, it may be asked, why, if Mohammed preached nothing more than the central truth of Judaism and Christianity, did he not rather accept one or other of these creeds, than found a new one ? To answer this question, we must regard Judaism and Christianity not as they are understood
Jew
are for the
jealous care
"^
'
'
;
'
now, but as they existed in Arabia in Mohammed's time. Judaism was effete, Christianity corrupt. The Hebrew nation had fallen, and Magian superstitions and Rabbinic inventions had obscured the primeval simplicity of the Hebrew faith and marred the grandeur of its law. The Christians were forgetful alike of the old revelation and of the new, and neglecting the teachings of their Master, were split up into numerous sects Homoousians and Homoiousians, Monothelites and Monophysites, Jacobites and Eutychians,' and the like who had little in common but the name of Christians, and the cordial hatred with which they regarded each other. Mohammed certainly wished his religion to be looked upon as a further fulfilment of Christianity, just as ChrisHe regards our Lord tianity is the fulfilment of Judaism.
—
'
—
with particular veneration, and even goes so far as to
Him
the
'
Spirit
the son of Mary,
which 169).
He
and 'Word of God '
'
is
cast into
The
but the apostle of
Mary and
;
call
'the Messiah, Jesus
God and His Word,
a spirit from
Him
'
reservation, 'is but the apostle,' &c.j
(Siirah IV, is
directed
against the misconception of the Christian doctrine which
d
2
^
THE qur'an
lil
was then prevalent
in
Arabia, and which was the only one
Mohammed was
acquainted. With the Arab meant nothing more nor less than and these three the Father, Virgin-Mother, and
with which
Christian, the Trinity tritheism,
Son.
The doctrine of the unity of God, as preached by Mohammed, was a protest against the dualism of Persia as well as the degenerate Christianity of the time and the
polytheism of the Arabs
Thus the Chapter words,
'
who were
of Cattle (VI)
God who
Praise belongs to
contemporaries.
his
commences with the created the heavens
and brought into being the darkness and the light/ which negatives the Manichaean theory that the two principles of light and darkness were uncreate and eternal, and by their admixture or antagonism gave
and the
earth,
birth to the material universe.
As
for the
angelism and demonology of the Qur'an, they
are a mixture of local superstitions, Persian and Jewish tradition.
The system was
certainly not
due
to
Moham-
med's invention, but was evolved out of what he had heard
from Jewish, Christian, and other sources, and regarded as revelation, and coloured by his individual local beliefs. It is
a curious thing that the
mentioned
Qur'an
in the
;
rite
but there
of circumcision is
is
not
no doubt that Mo-
hammed
/
insisted upon it as a compromise for more cruel and dangerous practices ^ The Qur'an itself is not a formal and consistent code
either of morals, laws, or ceremonies.
Revealed piecemeal,' particular passages being often promulgated to decide particular cases, it cannot fail to '
contain
many
things that are at variance with, or flatly
contradict others. It
has, however,
Mohammed
had
a certain unity notwithstanding
his doctrine of the unity of
to the 'Hanifite conception, always before his
had the immemorial customs of ^
Sec note to vol.
ii,
p.
i
lo, of Burton's
his country
for
;
God, according
and
mind
:
he
their tribal
'Pilgrimage to El Medina and Mecca.'
:
INTRODUCTION.
Hii
usages to guide him in his decisions, only instead of being bound by these usages he was able, by virtue of his office of prophet, to alter or abrogate such as appeared to him not to conduce to the welfare of society. The religious observances and ceremonies he retained were also to a great extent forced upon him the injunctions to prayer and ;
fasting
were necessary to keep
alive the religious fervour of the converts, and, indeed, to give the character of a religion to the movement and distinguish it from a mere political
The ceremonies
reform.
of the pilgrimage could not be
done away with. The universal reverence of the Arab for the Kaabah was too favourable and obvious a means for uniting all the tribes into one confederation with one common purpose in view. The traditions of Abraham, entirely
Mohammed's
the father of their race and the founder of
own
he always declared him to be, no doubt gave the ancient temple a peculiar sanctity in the prophet's eyes, and although he had at first settled upon Jerusalem religion, as
as his Qiblah, he afterwards reverted to the
Kaabah
itself.
Mohammed
Here, then,
found a shrine to which, as well as at which, devotion had been paid from time immemorial it was the one thing which the scattered Arabian nation
—
had in common the one thing which gave them even the shadow of a national feeling and to have dreamed of abolishing it, or even of diminishing the honours paid to it, would have been madness and ruin to his enterprise. He therefore did the next best thing, he cleared it of idols and dedicated it to the service of God. Again, the 'Ha^^ was the occasion on which the tribes assembled at Mecca and, therefore, not only the cause of trading and mutual profit amongst themselves, but upon it depended entirely the commercial prosperity of the Quraii-. ;
It
nor
has been objected to Islam that neither
its
rites
books of a
are original.
No
its
religion, certainly
doctrines
no sacred
The
religion, ever possessed entire originality.
great principles of morality, and the noble thoughts which are common to humanity, must find their way into the Scriptures,
if
these are to have any hold upon
men
;
and
THE QURAN.
liv
it
would, indeed, be strange
no trace
left
the writers, however inspired,
The New Testament,
or read.
much
if
in their writings of
that
is
what they had seen, heard, it is well known, contains
Many
not original.
of the parables &c., as a
eminent Orientalist once pointed out^ are to be found We know that St. Paul drew upon classic the Talmud.
late in
Greek sources
for
many
of his
most striking utterances, not
even disdaining to quote the worldly wisdom of the comedian Menander and there is at least a curious coincidence between the words used in describing the blindness that fell on the apostle just before his conversion, and its sub;
sequent cure, with the description given by Stesichorus in his
'
Palinodia
'
own Even the most
of a similar incident connected with his
conversion to the worship of the Dioscuri. the Lord's Prayer,
divine sentiment in trespasses as is
we
forgive those
expressed almost in so
by Nestor
to the
who
many words
angered Achilles
Forgive us our
'
trespass against in
the
in
us,'
the advice given first
Homer's IHad. Judged then by the standard which we apply
book of to other
Mohammed's religion stands forth as something strikingly new and original, since it sets before his countrycreeds,
L
men, for the first time, the grand conception of one God, which was, as he asserted, the faith of their father Abraham, but which their fetishism had so long obscured. The Arabs made use of a rhymed and rhythmical prose, The the origin of which it is not difficult to imagine. Arabic language consists for the most part of triliteral roots, i. e. the single words expressing individual ideas consist generally of three consonants each, and the derivative forms expressing modifications of the original idea are not made by affixes and terminations alone, but also
by the insertion of means 'he struck,'
mazrub
letters
and
maqtul
in
the root.
qatala,
'he
Thus zaraba killed,'
while
and 'one killed.' sentence, therefore, consists of a series of words which would each require to be expressed in clauses of several words in other languages, and it is easy to see
and
A
signify
'one
struck'
INTRODUCTION.
how
a next following sentence, explanatory of or com-
pleting the if it
Iv
first,
would be much more clear and forcible shape and implying
consisted of words of a similar
similar modifications of other ideas. It follows then that the two sentences would be necessarily symmetrical^ and the presence of rhythm would not only please the ear but
contribute to the better understanding of the sense, while
rhyme would mark the pause
the
the sense and
in
em-
phasize the proposition.
The Our'an
is
written in this rhetorical style, in which
the clauses are rhythmical though not symmetrically
and
the most part end in the same
for
so,
rhyme throughout
the chapter.
The Arabic language
lends
itself
present day employ
it
in the
to a great extent in their
more
men
formal orations, while the literary it
very readily to this
Arabs of the desert
species of composition, and the
of the towns adopt
as the recognised correct style, deliberately imitating the
Our'an.
That the best of Arab
writers has never succeeded in
producing anything equal not surprising.
hand that
it
In the 'is
in merit to the
first
place,
Qur'an
itself is
they have agreed before-
unapproachable, and they have adopted
any deviation from it Again, with them this style is not spontaneous as with Mohammed and his contemporaries, but is as artificial as though Englishmen should still continue to follow Chaucer as their model, in its
style as the perfect standard
therefore
must of necessity be a
spite of the
;
defect.
changes which their language has undergone.
With the prophet the
style
was
natural,
those used in every-day ordinary
Arabic authors the style
is
life,
imitative
and the words were
while with the later
and the ancient words
are introduced as a literary embellishment.
consequence
is
The
natural
that their attempts look laboured and unreal
by the side of his impromptu and forcible eloquence. That Mohammed, though, should have been able to
chal-
lenge even his contemporaries to produce anything like the Qur'an, And if ye are in doubt of what we have revealed '
— :
:
THE QURAN.
Ivi
unto our servant, then bring a chapter Hke
it But if ye and ye surely shall do it not, &c.,' is at first sight surprising, but, as Noldeke ^ has pointed out, this challenge really refers much more to the subject than to the mere style,
do
it
.
.
.
not,
— to the originality of the
conception of the unity of
God
and of a revelation supposed to be couched in God's own words. Any attempt at such a work must of necessity have had all the weakness and want of prestige which attaches to an imitation. This idea is by no means foreign to the genius of the old Arabs thus the learned grammarian ;
and rhetorician 'Hariri excuses himself in the preface to his celebrated 'Assemblies' for any shortcomings, which might possibly be detected in a composition professedly modelled on that of another, by quoting an ancient poem :
'
'Twas
this affected
me, that while
I lay
Snatching a breath of sleep for drowsiness, There wept a dove upon the Aikah bough
weeping forth with sweetest notes Ah, had I wept ere she began to weep For Sauda's love, my soul had found relief! But 'twas her weeping that excited mine, And he who comes first must be always best Trilling her
—
Amongst
who
a people
!'
believed firmly in witchcraft and
soothsaying and who, though passionately fond of poetry, believed that every poet had his familiar spirit spired his utterances,
should be taken for
an
evil spirit,' or for
Each chapter
'
'
'
of the Our'an
is
called in Arabic a surah,
body
of the
or continuous portion complete in
^
^
in-
an infatuated poet-.'
a word which signifies a course of bricks generally used in the
who
was no wonder that the prophet a soothsayer,' for one possessed with it
work
in
for
a wall, and is any connected
itself.
Geschichte des Qorans, p. 43. Mohammed may well have repudiated the charge of being a poet, for he
only credited with one verse, and that an involuntary one
Ana Ana 'bnu 'Abd el Mu/Mlib. am the prophet who lies not; I am the son of Abd el Mu'/alib.' 'nnabiyu la KaDiiib;
'I
is
INTRODUCTION.
1
VU
The word 'to read,' *
to join,'
Qur'an^ 'a reading,' comes from the verb qara'a, though some lexicographers derive it from qarana, and interpret it as meaning the collected whole.' '
El Forqan, the discrimination,' a word borrowed from the Hebrew and also applied in the Qur'an It is also called
'
to divine inspiration generally.
The
individual portions of the
written
down immediately
Mohammed
Our an were
not always
after their revelation, as
we
find
them several times until he had learnt them by heart, and the book itself shows that he occasionally forgot them and even altered and supplemented them Whatever verse we may annul or that
often repeated
'
:
cause thee to forget,
one
we
(Chapter
like it'
will
bring a better one than
II, ver. loo).
On
it,
or
other occasions he
employed an amanuensis, as, for instance, Abdallah ibn Sa'hd ibn Abi Sar'h (see Part I, p. 126, note 2) and Zaid ibn THabit and tradition relates that he would frequently direct in which Surah the passage dictated was to be placed. That the Qur'an was, or that even the individual Surahs ;
were, however, arranged in the present order
phet himself
is
by the proand
impossible, both from internal evidence
that of tradition.
At
the prophet's death no collected edition of the Qur'an
existed.
Scattered fragments were in the possession of
down at different times and on the most heterogeneous materials, but by far the greater portion was preserved only in the memories of men whom death might at any moment carry off. The death of many certain of his followers, written
Muslim warriors
at
the battle of
Yemamah opened
eyes of the early Caliphs to the danger that the
God' might
be, ere long, irrevocably lost
:
'
the
Book of
they accordingly
provided, to the best of their power, against such a contin-
gency.
Abu
— or rather Omar^ during
—
his reign, was and employed Zaid ibn THabit the Ansari, a native of Medinah, who had acted as amanuensis to Mohammed, to collect and arrange the text. This he did from palm-leaves, skins, blade-bones, and the hearts of men,' and presented to the Caliph a copy
the
first
Bekr,
to take the matter in hand,
'
'
THE QURAN.
Ivlii
of the Our'an, which did not probably differ greatly from
that which we now possess. As w^e have already seen, the whole was strung together without any reference to the chronological order, and with very little regard to the The longer Surahs logical connection of various passages. were placed at the beginning and the short ones at the end, although the order of their revelation was for the most part And, lastly, many odd verses appear to just the reverse. have been inserted into various Surahs for no other reason than that they suit the rhyme. The text was so far fixed by Zaid, but not the reading of it. In the first place, the vowel points, which make often a very great difference in the meaning of a again, word, were probably hardly ever, if at all, used many persons were still alive who themselves remembered ;
heart, but who did not agree as who remembering the sense only the locutions of their own tribe for Mohammed.
by
portions of the Our'an
to individual words, or
substituted
some
of
the actual words of
These
tribal dialects often differed diametrically in the
use of particular words in
thus iV/fa'un means
;
'
to conceal
the dialect of one tribe and 'to display' in that of an-
other
;
when such words
Our'an, they could not
occurred, as they often do, in the
fail
to give rise to disputes as to
their interpretation.
com-
In the present recension of the Qur'an there are
paratively few various readings recognised, but that great variations existed from the very
than one occasion
Mohammed
it
first.
clear
is
On more
himself dictated the same
and passage to different persons with different readings the traditional saying ascribed to him, that ' the Our'an ;
'
'
w^as revealed according to seven
modes
of reading,' shows
he himself allowed. The other interpretation of this tradition, namely, that 'the Our'an may be read according to the seven Arabic dialects,' was obviously in-
what
latitute
vented to check the tendency to perversion of the text according to individual fancy, and is plainly refuted by the fact that the
persons to
whom
the saying was
uttered,
INTRODUCTION.
HIX
and who had appealed to the prophet to decide upon the reading of a certain text, were both of the tribe of Ouraij.
At length, some twenty years afterwards, the Caliph Othman, alarmed at the bitter feelings and open quarrels which these differences of reading and interpretation had already engendered, determined to prevent the Muslims from differing amongst themselves in their way of reading the word of God as the Jews and Christians did.
He
accordingly appointed
a
commission, consisting
Zaid, the original editor, with three
(Mohammed's own
men
of the
of
Ouraij:
once for all, upon the reading definitely according to the
tribe), to decide,
text and to fix the
/
pure Quraij- idiom.
When
was completed, Othman sent copies and caused all the previous copies to be burned. These copies were perhaps not themselves free from small discrepances the few slight various readings which have, as I have shown, crept in, are most of them mere matters of orthography, and the rest are unimportant to the general sense. The last named will be found mentioned in the notes to the passages in which they this edition
to all the principal cities in the empire,
;
occur in the course of the following translation.
Othman's recension has remained the authorised text, and has been adopted by all schools of Mohammedan theologians from the time it was made (a. D. 660) until the present day. In this no further attempt was made at chronological arrangement than in the preceding one. The individual Surahs have prefixed to them the name of the place,
Mecca
or Medinah, at which they were revealed; but this
indication,
though derived from authentic
sufficient guide, since in
many
tradition,
is
not a
places verses have been in-
Meccan Surah which were evidently revealed at Medinah, and vice versa. To clear away this difficulty, and to propose an intelligible chronological arrangement of the
serted in a
Surahs, has been the aim of scholars, both Arabic and
European;
but no one
has treated the
subject
in
so
^^
THE QUR'aN.
Ix
masterly a manner as Ndldeke, and his arrangement may be taken as the best which Arabic tradition, combined with European criticism, can furnish. To arrive at a decision on this point we must consider
critical or
\
first
the historical event,
if
any, to which each text refers
and
next, the style generally;
lastly,
;
the individual ex-
Thus, in addressing the Meccans the words occur, while the expression ya aiyuha 'nnas, O ye folk ya aiyuha 'llaDHin amanu is used in speaking to the people of Medinah thougli sometimes the former phrase occurs in a verse of a Medinah Surah. The Surahs resolve themselves into two great classes, those revealed at Mecca and those revealed at Medinah after the flight and these are easily distinguished both by their style and subject-matter. The earlier ones especially are grander in style, and testify in every verse to the mental exaltation of the prophet and the earnest belief which he certainly had at this time in the reality and truth of his divine mission. The Qur'an falls naturally into these two classes, which represent, in fact, the first development of Mohammed's prophetic office at Mecca, and the later career as a leader and lawgiver after the flight at Medinah. pressions used.
!
'
'
;
;
Surahs belonging to the
first
period of his career are
therefore ascribed to Mecca, and those of the latter period
Medinah, although the actual place at which they were may be in certain cases doubtful. One of the next earliest Surahs is that entitled Abu Lahcb. Mohammed had at length called together his to
delivered
clansmen, the Band Hashim, and bade them accept the
new doctrine
of Allah's unity.
surnamed Abu Laheb, claimed, us for?'
Abu
'
Mohammed him and
in
Hereupon 'Abd
he of the
Perdition to you
Laheb's name,
against
'
!
is
el
'Huzzah,
flame,' indignantly ex-
that
what thou hast
called
then proclaimed the Surah bearing
which he enunciates a terrible curse 6'cmil, and made of him an
his wife
Umm
irreconcilable foe.
The CVIth Surah
also belongs
undoubtedly to an early
'
INTRODUCTION. In
period.
it
1
XI
Mohammed
of this House,' for the
out in winter and
bids the Ouraij- 'serve the Lord two trading caravans they yearly sent
summer
respectively.
Meccan Surahs Mohammed's one and steady pur-
In the
pose
is to bring his hearers to a belief in the one only God he does by powerful rhetorical displays rather than logical arguments, by appealing to their feelings rather than their reason; by setting forth the manifestations of ;
this
God who
works; by calling nature to witness to His and by proclaiming His vengeance against those
in his
presence
;
associate other gods with
Him, or
attribute offspring
The appeal was strengthened by glowing pictures happiness in store for those who should believe, and
Him,
to
of the
by
frightful descriptions of the everlasting
torments pre-
pared for the unbelievers.
The
short Surah entitled 'Unity'
Mohammed
tional authority of
is
said,
himself, to
on the tradibe equivalent
value to two-thirds of the Qur'an.
in
He
God, one God the eternal. He begets not, nor is there like unto Him, one." This protest is not aimed at the Christian doctrines alone, for the Arab, as we have seen, asserted that their ang-els and deities were daughters of Allah, the supreme God. '
and
Say, is
"
is
not begotten
;
In the earlier chapters, too, the prophetic inspiration, the earnest conviction of the truth of his mission, and the violent
him are
The
emotion which his sense of responsibility caused plainly shown.
grand, and often almost sublime the of poetical feeling, and the thoughts are earnest and passionate, though sometimes dim and constyle
is
expressions are
curt,
;
full
fused, indicating the
mental excitement and doubt through which they struggled to light. In the second period of the Meccan Siirahs, Mohammed appears to have conceived the idea of still further severing himself from the idolatry of his compatriots, and of giving to the supreme deity Allah another title, Ar-Ra'hman, 'the merciful one.'
The Meccans, however, seem
to
have taken these
for
THE QURAN.
Ixii
the
names
of separate deities^,
and the name
is
abandoned
in the later chapters.
In the Surahs of the second
Meccan period we
first
find
the long stories of the prophets of olden time, especial
being laid upon the punishment which
stress
their
contemporaries for disbelief
the moral
;
fell is
upon
always
Mohammed came under precisely and that a denial of the truth of his mission would bring on his fellow-citizens the self-same
the same, namely, that similar circumstances,
retribution.
They also show the transition stage between the intense and poetical enthusiasm of the early Meccan chapters and the calm teaching of the later Medinah ones. This change is gradual, and even in the later and most prosaic we find occasionally passages in which the old prophetic
fire flashes
out once more.
The
three
periods
again
are
marked by the oaths
which occur throughout the Qur'an. In the first period they are very frequent and often long, the whole powers of nature being invoked to bear witness to the unity of God and the mission of His Apostle in the second period they are shorter and of rarer occurrence in the last period ;
;
they are absent altogether.
To understand the Medinah Surahs we must bear in mind Mohammed's position with respect to the various parties in that city.
In his
Mecca he had been a prophet with little honour in country, looked on by some as a madman, and by
own
others as an impostor, both equally grievous to him, while
and meanest of
his following consisted only of the poorest his fellow-townsmen.
His own clansmen, for the reason that they were his clansfor no other, resented the affronts against him. In Medinah he appears as a military leader and a prince, though as yet possessing far from absolute authority. Around him in the city were, first, the true believers who had fled with him. El Muha^erin next, the in-
men and
;
*
See Part
II, p. 13.
note
i.
INTRODUCTION.
who had
Ixiil
him and who were and lastly, a large class who are spoken of by the uncomplimentary name of habitants of YaTHrib,
joined
called El Ansar, 'the helpers;'
Munafiqun or 'hypocrites,' consisting of those who went over to his side from fear or compulsion, and lastly those in whose heart is sickness,' who, though believing on him, '
were prevented by
tribal or family ties
from going over to
him openly. Abdallah ibn Ubai was a chief whose influence operated Mohammed, and the latter was obliged to treat him for a long time almost as an equal, even after he had lost his political power. strongly against
The
Medinah was composed of the Jewish and around the city of YaTHrib. The Jews were at first looked to as the most natural and likely supporters of the new religion, which was to confirm their own. These various parties together with the pagan Arabs of Mecca and the Christians are the persons with whom the Medinah Surahs chiefly deal. other party at
tribes settled
The
in
style of the
third period of the
Medinah Surahs resembles that of the Meccan revelations, the more matter-
of-fact nature of the incidents related or the precepts given accounting in a great measure for the more prosaic language in which they are expressed.
As in the Meccan Surahs it is possible to arrive at a tolerably accurate notion of their chronological order by noting the events to which they
with the history of
many
itself;
refer,
and comparing them
although the doubtful authority
of the traditions and the frequent vagueness of
the allusions in the Qur'an itself leave
much
uncertain.
In the Medinah Surahs the prophet is no longer merely trying to convert his hearers by examples, promises, and
warnings
;
he addresses them as their prince and general,
them for their conduct, and giving them laws and precepts as occasion required. Noldeke has given a masterly analysis of the various historical and other allusions, and has reduced as far as praising or blaming
—
:
THE OUr'aN.
Ixiv
possible the heterogeneous mass of materials to such order
that
we may accept
his
arrangement as at
least the
most
accurate hitherto proposed.
many passages are no doubt misplaced Surahs to which they did not originally belong, nothing but a comprehensive view of the contents of the whole Quran, studied side by side with the history Since; however,
and inserted
of
in
Mohammed
arrive
at
and his contemporaries, will enable us to an actual decision on the exact chronological
sequence of the revelation.
To
in the investigation of this most important have subjoined a precis of the contents of each
assist
subject
I
chapter.
The Surahs
following
is
Noldeke's chronological order of the
:
Meccan Surahs. First Period (from the first to the fifth year of Mohammed's
mission)
:
XCVI, LXXIV, CXI, cvi, cvill, CIV, CVII,
XCII, XC, XCIV, XCIII, XCVII,
CII,
cv,
LXXXVI, XCI, LXXX, LXVIII,
LXXXVII, XCV, cm, LXXXV, LXXIII, CI, XCIX, LXXXII, LXXXI, LIII, LXXXIV, C, LXXIX, LXXVII, LXXVIII, LXXXVIII, LXXXIX, LXXV, LXXXIII, LXIX, LI, LII, LVI, LXX, LV, CXII, CIX, CXIII, CXIV,
I.
Second Period (the
and sixth year of his mission) XX, XXVI, XV, XIX, XXXVIII, XXXVI, XLIII, LXXII, LXVII, XXIII, XXI, XXV, fifth
LIV, XXXVII, LXXI, I-XXVI, XLIV, L,
XVII, XXVII, XVIII.
Third Period (from the seventh year to the flight) XLV, XVI, XXX, XI, XIV, XII, XL, XXVIII, XXXIX, XXIX, XXXI, XLII, X, XXXIV, XXXV, VII, XLVI, XXXII, XLI, VI, XIII.
Medinah Surahs. II,
XCVIII, LXIV, LXII, Vin, XLVII,
III,
LXT, LVIT, IV,
LXV, LIX, XXXIII, LXIII, XXIV, LVIII, XXII, XLVIII, LXVI, LX, CX, XLIX, IX, V.
The
mysterious letters which are placed at the begin-
ning of certain chapters of the Qur'an are explained
in
INTRODUCTION.
1
XV
ways by the Muslim commentators. Some supitself, and to conceal sublime and inscrutable mysteries others think that they stand for the names of Allah, Gabriel, Mohammed, and so on. Noldeke has the ingenious theory that they were monograms of the names of the persons from whom Zaid and various
pose them to be part of the revelation ;
companions obtained the portions to which they are for thus, would stand for Ez-zubair, comparison Al-Mu^/^airah, TH for Tal'Hah, and so on. of the Arabic letters themselves with the names suggested his
prefixed
ALMR
ALR
;
A
makes the hypothesis a very probable one. They may have been mere numerical or alphabetical labels for the the boxes of scraps on which the original was written authors of the Commentary known as El J e la lain, however, ;
give the prevailing opinion amongst
they say,
'
God
alone knows what
Muslim scholars when He means by these
I
letters.'
The Surahs '
signs
tinct
'),
are subdivided into 'ay at, 'verses' (literally
which, although they for the most part
pause either
mere arbitrary
in the
rhyme
mark a
dis-
or sense, are sometimes
divisions irrespective of either.
Besides these, the Qur'an
divided into
is
another division
four equal parts
;
(sing, ^uz') or
sections, so that the
'
sixty equal
each subdivided into
portions, called a'hzab (sing, 'hizb),
that into thirty 'a^za'
is
whole
may be
read
through during the month of RamaÂŤ^/^an these are again subdivided into ruku'h (sing, rak'hah), acts of bowing.' By these, rather than by chapter and verse (Surah and :
'
'Ayah), the Muslims themselves quote the Book.
name Qur'an it is known as El Furqan, El Mus'haf, 'the Volume,' El Kitab, and EDH-DHikr, 'the Reminder.' The title each Surah is taken from some striking word
Besides the
'the Discrimination/ 'the Book,'
attached to
which occurs
The Islam,
!
creed '
in
it.
of
Mohammed and
Resignation,^
scil.
as understood and practised, fundamental principles :
[6]
the Qur'an
e
is
is
God. The based upon four
to the will of
termed religion,
rules or
THE QURAN.
Ixvi
I.
The Qur'an 'HadiTH
3.
itself.
(pi.
hadiTH), the
'a
'
traditional
sayings of
'
the prophet which supplement the Qur'an, and provide for cases of law or ceremonial observance on which
They
also deal with the
life
of
Mohammed
it
is
silent.
and the
cir-
cumstances attending the revelations, and are therefore of
Book
great use in the exegesis of the
Muslim
down
for
tracing
itself.
Although the
authorities have been very strict in the canons laid
reception or rejection of these traditions,
the
them from hand
to
hand up
to their original sources,
a great deal of uncertainty exists as to the authenticity of
many 3.
The
of them.
called the
laws embodied in the traditions are
Sunnah.
I^ma'h or the
'
consensus
'
of opinion of the highest
Muslim church upon points concerning which neither the Qur'an nor the 'HadiTH are explicit. authorities in the
4.
Qiyas or Analogy,' that is, the reasoning of the theoby analogy from the Qur'an, 'HadiTH, '
logical authorities
and I^ma^h, where anything left
any one or more
in
is
still
undecided.
The
first
principle of the
Muslim
faith
is
a belief in
we have seen, was known to the Arabs Mohammed's time, and under the title Allah
Allah, who, as before
ta'hala, 'Allah the most high,' was regarded as the chief
god of
The
their pantheon.
speaking, a verb meaning 'be
epithet ta'hala
He
exalted,' but
is,
is
properly used, as
verbs sometimes are in Arabic \ as an epithet. The name Allah, 'God,' is composed of the article al, 'the,' and ilah, '
a god,' and
is
a very old Semitic word, being connected
elohim
with the el and
of the
Hebrew, and entering into names in
the composition of a large proportion of proper
\
Hebrew, Nabathean, and Arabic. According to Muslim theology, Allah is eternal and everlasting, one and indivisible, not endued with form, nor circumscribed by limit or measure comprehending all things, but comprehended of nothing. ;
I
'
See
my
Arabic Grammar,
p. 256.
1
— INTRODUCTION.
Ixvii
His attributes are expressed by ninety-nine epithets in the Quran, which in the Arabic are single words, generally participial forms, but in the translation are someused
times rendered
by
verbs, as,
He
'
hears
'
for
'
He
the
is
hearer,'
These attributes constitute the Asma' el 'Husna, 'the good names ^,' under which God is invoked by the Muslims they are ninety-nine in number, and are as follows ;
:
1.
ar-Ra'hman, the Merciful.
30. al-La/if, the Subtle.
2.
ar-Ra'him, the Compassion-
31. al-'/Tabir, the
Aware.
32. al-'Halim, the Clement.
ate.
the Ruler.
3-
al-l\Ialik,
4-
al-Qaddus, the Holy,
Grand.
33. al-'Ha//nm, the
^
34. al-G/zafur, the Forgiving.
v
35. aj--6'akur, the Grateful.
5-
as-Salam, Peace.
6.
al-I\Iu'min, the Faithful.
7-
al-Muhairaun, the Protector.
37. al-Kabir, the Great.
8.
al-'Haziz, the Mighty.
38. al-'Hafi0, the Guardian.
9-
al-G'abbar, the Repairer.
36. al-'Hali, the Exalted.
'
-7
39. al-Muqit, the Strengthener.
40. al-Hasib, the Reckoner.
10.
al-Mutakabbir, the Great.
II.
al-Khaliq, the Creator.
41. al-(?alil, the Majestic.
12.
al-Bari', the Creator.
42. al-Karim, the Generous.
13-
al-Mu2awwir, the Fashioner.
43-
-
44. al-Mu^ib, the
14. al-G/^affar, the Forgiver. 15.
al-Qahhar, the Dominant.
Prayer.
16.
al-Wahhab, the Bestower.
45- al-Wasi'h, the
17
ar-Razzaq, the Provider.
18,
al-Fatta h, the Opener.
Answerer of
Comprehen-
sive.
46. al-'FIakim, the Wise.
^'
A
47- al-Wadud, the Loving.
Knowing.
19
al-'Alim, the
20
al-Qabi2, the Restrainer.
48. al-Ma^id, the Glorious.
21
al-Basi/, the Spreader.
49. al-Ba'hixH, the Raiser.
''
50. aj-6'ahid, the Witness.
22. al-'Hafi^, the Guardian.
51- al-Haqq, Truth.
23. ar-Rafi', the Exalter.
24
al-Mu'hizz, the Honourer.
52. al-Wakil, the Guardian.
25 26
al-Muzil, the Destroyer.
53- al-Qawwi, the Strong.
as-Sami'h, the Hearer.
27
al-Ba2ir, the Seer.
28
al-'Hakim, the Judge.
J
54- al-Matin, the Firm. 55. al-Wali, the Patron.
^
56. al-Hamid, the Laudable. 57.
al-Mu
See Chapter VII,
ver. 179.
29. al-'Hadl, Justice.
1
^
ar-Raqib, the Watcher.
e 2
hsi,
the Counter.
= qS
>
THE QUR
Ixviii
5B
al-Mubdi, the Beginner.
80. al-Muntaqim, the Avenger.
59 60
al-Mu'hid, the Restorer.
81. al-'Hafu, the Pardoner.
al-]Mo'hyi, the Quickener.
82. ar-Ra'uf, the Kind.
61
al-Mumit, the
62
al-'Haiy, the Living. /
Killer.
"^
83
63
al-Qaiyum, the Subsisting. al-Wfi^id, the Existing.
/ÂŤ^- 65
al-Ma^id, the Glorious, al
67 68
az-.^'amad, the Eternal.
84
Mulk, the Ruler of V
Dnu'l^'-alal wa'l
ikram, Lord
85. al-Muqsi/, the Equitable. 86, al-Gami'h, the Collector. '^
87. al-G/^ant, the Independent.
al-Qadir, the Powerful.
88. al-INIu^/nii, the Enricher.
69. al-I\Iuqtadir, the Prevailing. 70. al-Mu\va7//nr, the Deferrer.
71.
al-Muqaddim, the Bringer-
72.
al-Awwal, the
forward.
89. al-Mu'h/i, the Giver. 90. al-I\Iani'h, the Withholder. 91. as-Zarr, the Distresser. 92. an-Nafi'h, the Profiter.
93- an-Nur, Light.
First.
"^
94. al-Hadi, the Guide.
73. al-A7iir, the Last.
aM-jy^hir, the Apparent.
95- al-Badi'h, the Incomparable.
96, al-Baqi, the Enduring.
75. al-Ba/in, the Innermost.
97- al-WarixH, the Inheritor.
76. al-Wali, the Governor. 77. al-Muta'hal, the Exalted.
>i
98. ar-Rajid, the Rightly-direct-
mg.
78. al-Barr, Righteousness. 79.
al
Kingdom,
of Majesty and Liberality.
-Wahid, the One. ^
66
74.
Malik the
64
-
AN.
at-Tawwab, the Relenting.
99. az-Zabur, the Patient.
These names are used by Muslims
in their devotions,
the rosary (masba'hah) being employed to check
their
Such an exercise is called a DHikr or remembrance,' a word that is also applied to a recitation of the whole or portions of the Our'an and to the devotional exerrepetition.
'
cises of the dervishes.
The formula
'
In the
name
of the merciful and compas-
sionate God,' with which every chapter but one of the Our'an begins, appears to have been adopted from the Persian Zoro-
Benam Yezdan baV/j-ayij-gar dadar, In the name of God the merciful, the just ;' the later Parsee form Benam Vaidawandi ba'/fi-ayenda baV^j-ayi^-gar is the exact
astrian phrase,
i
i
'
i
equivalent of the
Mohammedan
phrase.
Besides a belief in God, the Qur'an requires belief in the existence of angels sex, created of their species.
fire,
;
they are pure, without distinction of
and neither eat nor drink nor propagate
INTRODUCTION,
XIX Ixl
The archangels are, Gibra'il, 'Gabriel' (also called er el Amin, 'the faithful spirit,' or er Ru'h el Qudus, 'the holy spirit '), God's messenger by whom the Qvn-'an was Ru'h
Mohammed
revealed to
Mika'il, the guardian angel of the
;
Jews^; Israfil, the archangel who will sound the last trumpet at the resurrection Azra'il, the angel of death. Two angels are appointed to each human being, who ;
stand one on his right and one on his
left
hand, to record
his every action.
One
called Ra^wan, 'goodwill,' presides over and one, named Malik, the ruler,' over hell ^. Munkir and Nakir are the two angels who preside at
heaven '
angel,
'
;
They
the examination of the tomb.'
visit
a
man
in his
grave directly after he has been buried, and examine him
concerning his
him
he acknowledge that there is his prophet, they
If
faith.
Mohammed
one God and that
to rest in peace, otherwise they beat
is
but
suffer
him with
iron
he roars so loud that he is heard by all from They then press east to west except by men and ^inns. the earth down on the corpse, and leave it to be torn by
maces
till
.
dragons and serpents
The angelology
the day of resurrection.
till
of
Islam
apparently traceable to
is
Jewish sources, though the ancient Arab cult had no doubt borrowed some portion of it from the Persians, whence too it
was introduced
into Judaism,
Es Sira/, and of the between paradise and hell ", are also common to the Jewish and Magian traditions, Iblis or 5aitan, the devil or Satan,' was originally an angel who fell from paradise on account of his proudly
The
notions of the bridge over hell,
partition wall. El Aaraf,
'
'
'
refusing to adore
Adam
*.
Besides the angels there are
whom
of
'
See Part
^
Malik
is
I, p. 13,
note
Gehenna of the
2
I,
p. 138,
(collectively ^ann),
are created out of
2.
evidently identical with Moloch, as
as the
See Part
the^inn They
have before spoken.
I
Gehennum,
hell, is the
same
Bible.
note
i.
*
See Chapter
II, ver.32.
THE QUR
Ixx
AN.
and are both good and evil, the latter being generally Their abode is Mount Qaf, the mountain Ifrit.' called chain which encircles the world. These are the creatures over whom Solomon held control, and a tribe of whom were converted to Islam by Mohammed's preaching on his return from Za'if ^ The two classes of beings, human and superhuman, by which the world is inhabited are called ETH-THaqalan, 'the two weighty matters,' or el 'Halamun, 'the worlds,' as Lord of the in the expression in the Opening Chapter, fire
'
'
worlds.'
Heaven, according to the Qur'an and the consists of seven divisions
Cannat
al
XXV,
'I/u\d (Chapter
traditions,
:
i6), the
Garden of
Eternity.
Salam (Chapter VI, 127), the Abode of Peace. al Qarar (Chapter XL, 42), the Abode of Rest. Gannat 'Hadn (Chapter IX, 72), the Garden of Eden. Cr'annat al Ma'wa (Chapter XXXII, 19), the Garden of Resort. Gannat an Na'him (Chapter VI, 70), the Garden of Pleasure. C^annat al 'Hilliyun (Chapter LXXXIII, 18), the Garden of the Most High. G^annat al Firdaus (Chapter XVIII, 107), the Garden of Paradise.
Dar Dar
as
Of the presumed sensual much has been writt^^i.
character of the Muslim paradise It
appears, however, from
the
more than an intense realisation of all that a dweller in a hot, parched, and barren land could desire, namely, shade, water, fruit, rest, and pleasant comQur'an, to be
little
panionship and service. Hell contains also seven divisions
^
:
Gehennum (Chapter XIX, 44), Gehenna. La//^a (Chapter LXX, 15), the Flaming Fire. Hu/amah (Chapter CIV, 4), the Raging Fire
that splits every-
thing to pieces. Sa'hir (Chapter IV,
1 1
),
the Blaze.
Saqar (Chapter LIV, 58), the Scorching Fire. Gahiin (Chapter II, 113), the Fierce Fire.
Hawiyeh (Chapter CL, ^
See above,
p. xxx.
8),
the Abyss.
*
Cf.
Chapter
XV,
ver. 44.
I
;
:
INTRODUCTION.
As
to the condition of tlie soul
Islam
resurrection,
general opinion
which the
in
is
has
no
that there
spirits of
A
between death and the
authoritative is
a
teaching
Hmbo somewhere
;
the
or other
the good repose, while those of the
wicked are imprisoned elsewhere their
Ix XXI
in a foul
dungeon to await
doom.
many
great
wonderful signs are to precede the judg-
ment day, of which we need only notice the coming of Mehdi or guide,' who shall have the same name as Mohammed himself, and whose father's name shall be the same as his father's name, and who shall govern the Arabians, and fill the earth with righteousness the appearance of Ed-da^^al, the antichrist;' the release of Gog and Magog' and the convulsions in heaven and earth described in the '
;
'
Our'an
The
itself.
prophets recognised by the Our'an are the
chief
following
:
revelation,
whom is said to have had a special and to possess an appropriate title each of
Adam, Zafiy
allah, the Chosen of God. Noah, Nabiy allah, the Prophet of God. Abraham, 'Z^alila 'llah, the Friend of God. Jesus, Ru'ha 'llah, the Spirit of God. Mohammed, Rusul allah, the Apostle of God.
Mohammed
is
also called
'
the seal of the prophets,' and
the saying traditionally attributed to him,
prophet after me,' makes
it
'
There
is
no
unlawful to expect the advent
of another.
Besides these, there are the minor apostles sent to particular tribes, the stories of
some
of
whom
are related in
the Qur'an.
The
practical duties of Islam are,
i.
The
profession of
God, and the mission of Mohammed. Fasting. 4, Almsgiving. 5. Pilgrimage.
faith in the unity of 2.
Prayer.
The creed,
first '
3.
consists in the repetition of the
There
is
no god but God, and
Apostle of God.'
*
See Part
II, p. 25.
Kelimah or
Mohammed
is
the
:
THE QURAN
Ixxil
Prayer consists of the
1^
' !
'
and namely After the sun has begun
recital of a certain prescribed
invariable formula at five stated times of the day,
Betweea dawn and
I,
to decline.
sunrise.
2.
:
Midway between this. 4. Which These are 5. At nightfall.
3.
is
'incumbent;'
others are
all
said
farz or
shortly after sunset.
'supererogatory,' or sun-
nafl,
accordance with the practices of the prophet.' The prayers are preceded by wuzfi'h, 'ablution;' they are commenced in a standing position, qiyam, the hands being nab,
'
in
of the ears, and
thumbs touch the lobes
so held that the
the face being turned towards the qiblah, that
in
is,
the
During the prayers inclinations of the body, ruku'h\ are made, of which a certain number only direction of Mecca.
are incumbent.
The time
for prayer
'
God
is
great
!'
from the minarets of the
called
is
mosques by Mu'eDHDHins or words (four times).
'criers,'
'
I
in
the
following
bear witness that there
is
I bear witness that Mohammed no god but God (twice). Come hither to prayers is the Apostle of God (twice). '
'
!
'
(twice).
'
Come
'
hither to salvation
!'
(twice).
'
God
is
great
no other god but God!' and in the early morning the crier adds, Prayer is better than sleep This formula appears to have been used by Bilal, Mo-
There
is
!
'
hammed's own crier, on mosque in Medinah. It is
The word 'mosque' of adoration of a '
'
(si^dah),
is
the
establishment of the
called the
aDHan
or
first
'call.'
a corruption of mas^id, 'a place
and
is
applied to the whole precincts
Muslim place of worship.
Another name
is
^ami'h,
the assembling,' especially applied to a cathedral mosque.
The mosques
are always open for public prayers, but on
Fridays a special service or
is
held, followed
by a '//u/bah
homily.'
'
Another of the duties incumbent on every believer
_3
'
'
The lowering
of the head, by a person praying [or in prayer], after the act
of standing, in which the recitation [of portions of the
Kur-an]
is
performed,
so that the pnlrns of the hand reach the knees, or so that the back becomes duresse;!,' Lane's Arabic-English Lexicon.
— INTRODUCTION. is
that
of fasting between
Ramarf7/an, the ninth is
month
Ixxli
dawn and of the
sunset throughout
MusHm
year.
The
fast
a most rigorous one, not even a drop of water being
allowed to pass the lips even
Only the
the hot season.
when
sick
Ramarf'/zan occurs in
and infirm are allowed
exemption.
One
night between the twenty-first and twenty-ninth Ka.madMn, the exact date being uncertain, is called the Lailat el Oadr or night of power ;' in it the Our'an was
of
'
said to
have been revealed \
Zakat, 'almsgiving^ in
money,
'
or
stock, or goods,
poor rate,' must be given either and consists of the bestowal in
'
charity of about one-fortieth of all such property as shall have been a year in the owner's possession. In Mohammed's time the zakat was a contribution by his followers to the expenses of the war against the infidels.
Sadaqah is the name applied to any charitable gifts beyond that prescribed by law, especially to the offerings on the
'hid al
fi/r,
or 'feast of breaking
fast,'
at the expiration
of Rama<///an.
Waqf is a religious bequest or endowment. The 'Ha^ or pilgrimage,' the last of the five incumbent '
is a very ancient institution, and one which, as we have seen, Mohammed could not, if he would, have abolished. The ceremonies observed during the season of the pilgrimage are as follows Arrived at the last of the miqat, or six stages in the
practices of the religion,
:
immediate vicinity of Mecca, the pilgrim divests himself of his ordinary clothes and assumes the i'hram or garb of sanctity.' This consists of two wrappers without seams, one of which is bound round the waist, and the other thrown loosely over the shoulders, the head being left uncovered. After putting on this it is unlawful to anoint the head, '
shave this or any other part of the body, pare the
wear any other garment than the i'hram. Chapter XCVII,
1
Cf.
*
The word
originally
ver. i.
meant
'
purity.'
nails,
or
THE QURAN.
Ixxlv
On
Mecca he performs the
reaching
legal
ablutions,
proceeds to the Sacred Mosque, and having saluted the 'black stone,'
makes the tawaf
or circuit of the
Kaabah seven
times, three times quickly and four times at a slow walk.
He then visits the Maqam Ibrahim or Abraham's and afterwards returns and kisses the black stone. Passing through the gate of the haram leading to Zafa, he runs seven times between the
and that of Merwah
On
Mount
of that hill
^.
the eighth day, called tarwi'h, the pilgrims assemble
Mina, where they pass the night.
in the valley of
As
summit
station,
soon as morning prayers are over they 'rush tumult-
uously
'
to
Mount
Arafat, stay there until sunset, and then
proceed to a place called Muzdalifeh, where they again pass the night.
The next day
is
the 'Hid
al
Az'ha, when the pilgrims
again repair to the valley of Mina, and go through the
ceremony This of
is
in
of throwing stones at three pillars, called
commemoration
Adam, who, meeting
him away with stones. The next ceremony
of
Abraham,
or, as
Camrah,
some
say,
the devil at the same spot, drove
is
camel, sheep, or goat, in
the sacrifice of some animal, a
Mina
after
;
which they divest
themselves of the pilgrim garb and get themselves shaved, their nails pared, &c.
The
pilgrim should then rest at
following days, the aiyam et scil.
taj-riq
or
Mecca '
for
the three
days of drying
up,'
the blood of the sacrifices.
The sacrifice is said to have been instituted in commemoration of Abraham's proposed sacrifice of his son Ishmael (not Isaac as in the Bible) in accordance with the divine
The
command. pilgrimage must be performed from the seventh to
the tenth of the
month Dnu'l
time of the year
is
A
'Hi^''^eh. visit at any other termed 'Homrah, 'visitation,' and though meritorious, has not the same weight as the 'Ha^^ itself.
â&#x20AC;˘
See
p. xiii
and Chapter
II, ver. 153.
INTRODUCTION,
The Kaabah
1
XXV
revisited before the pilgrim leaves
Mecca,
and the ceremony of the Tawaf again performed.
From
is
Medinah to visit the tomb then entitled to assume the title of
Mecca the pilgrim proceeds
He
of the prophet.
El
is
to
and Hindustani corrupted into 'Ha^i). worth remarking that the word 'Ha^;^ is identical
'Ha.ÂŁ-^ (in Persian It is
with the
reason
Hebrew word used
assigned
that they
may
the
for
in
Exodus
departure
x, 9,
of the
where the
Israelites
is
'hold a feast ('hagg) unto the Lord' in the
wilderness.
Islam inculcates the doctrine of predestination, every act of every living being having been written eternity in the Lau'h
This predestination '
is
The
apportioning.'
el
Ma'hfu///,
called taqdir,
'
'
down from
all
the preserved tablet.'
meting out/ or qismeh,
reconciliation of such a doctrine with
the exercise of free-will, and the difficulty,
if it
be accepted,
of avoiding the ascription of evil as well as good to God,
have furnished materials
for
never-ending disputes amongst
Muslim theologians, and have given heresies.
As
the present introduction
rise to is
innumerable
only intended to
furnish the reader with the necessary information to enable
him
to understand the Qur'an and its system, I will not dwell upon these and kindred matters which belong to the later history of the creed.
One of the greatest blots on El Islam is that it keeps the women in_a_state of degradation, and therefore effectually prevents the progress of any race professing the religion.
For
this
Mohammed
is
only so far responsible that he ac-
cepted without question the prevalent opinion of his time,
which was not
â&#x20AC;˘^
V
in
favour of allowing too great freedom to
women, so that when he had ameliorated their condition by modifying the unjust laws of divorce, by enjoining kindness and equity upon his followers in the treatment of their wives, and by sternly repressing the barbarous custom of female infanticide, he thought, no doubt, that he had done enough for them. Similarly he provided for the better and kinder treatment of slaves, but
mind that slavery was
in itself
it
could never enter his
a wrong or impolitic institu-
y
THE qur'an.
Ixxvi
The
tion.
religion
real fault
lies
vent his followers from
has
in
the unelastic nature of the
in his desire to shield
:
made
it
customs and
'
impossible for restrictions
it
from change and to pre-
dividing into sects,' the founder
Islam to throw off certain
which, however convenient and
even necessary to the Arabs at the time, became grievous
and unsuitable
for other nations at distant periods
distant lands.
The
institution of the
'Ha^
and
in
pilgrimage, for
example, was an admirable one for consolidating the Arab tribes, but it is burdensome and useless to the Muslim
communities now that they extend over nearly half the civilized world.
That
Mohammed
seXj as far as
had a due respect for the female was consistent with the prevailing state of
education and opinion,
is
evident both from his
ful affection to his first wife 'T/adi^ah,
that
'
believing
women
'
own
faith-
and from the
fact
are expressly included in the pro-
mises of a reward in the future
life
which the Qur'an makes
who acknowledge one God and do good works. The language of the Qur'an is universally acknowledged The Quraij, to be the most perfect form of Arab speech.
to all
as the guardians of the national temple and the owners of
the territory in which the great
fairs
and
literary festivals
of all Arabia were held, would naturally absorb into their
own dialect many of the words and locutions of other tribes, and we should consequently expect their language to be more copious and elegant than that of their neighbours. At the same time we must not forget that the acknowledged claims of the Qur'^in to be the direct utterance of the divinity have made it impossible for any Muslim to criticise the work, and it became, on the contrary, the standard by which other literary compositions had to be Grammarians, lexicographers, and rhetoricians judged. started with the presumption that the Qur'an could not be wrong, and other works therefore only approached excellence in proportion as they, more or less, successfully Regarding it, however, from a perimitated its style. fectly impartial and unbiassed standpoint, we find that it
;
INTRODUCTION.
Ixxvll
the thoughts and ideas of a Bedawi Arab in Bedawi language and metaphor. The language is noble and forcible, but it is not elegant in the sense of literary refinement. To Mohammed's hearers it must have been startling, from the manner in which it brought great truths home to them in the language of their every-day life. There was nothing antiquated in the style or the words, no tricks of speech, pretty conceits, or mere poetical embellishments the prophet spoke with rude, fierce eloquence The only rhetorical ornament he in ordinary language. allowed himself was that of making his periods more or less rhythmical, and most of his clauses rhyme, a thing that was and still is natural to an Arab orator, and the necessary outcome of the structure of the Arabic tongue \
expresses
;
â&#x20AC;&#x201D;
It is often difficult to enter
old
Arab
thoroughly into the
spirit of
the
Mohammed's contemporaries or immediate because we cannot completely realise the
poets,
predecessors,
them
feelings that actuated
or identify ourselves with the
For this reason they have always something remote and obsolete about them, however clear their language and meaning may be. With the society in which they moved.
Our'an his
it is
not
Mohammed
so.
vivid word-painting brings
speaks with a living voice, at
once before the mind
we can picture his very attitude when, having finished some marvellously told the scene he describes or conjures up^
story of the days of yore, uttered or given
some
says, with bitter disappointment,
and there
some
av/ful denunciation,
glorious promise, he pauses suddenly
no god but God
'
These
and
are the true stories, !'
and yet ye turn aside To translate this worthily is a most difficult task. To imitate the rhyme and rhythm would be to give the English an artificial ring from which the Arabic is quite free and the same objection lies against using the phraseology is
;
of our authorised version of the Bible or stilted language
'
How
natural this
lated in Part
I,
note
was
2, p.
:
to render
would be quite as foreign
to an
126
;
Arab may be
see also p.
Iv.
it
by
fine
to the spirit of
inferred from the anecdote re-
THE QURAN.
Ixxviii
the original
:
while to
make
it
too rude or familiar would
be to err equally on the other side. deavoured to take a middle course
I
have, therefore, en-
have translated each sentence as literally as the difference in structure between the two languages would allow, and when possible I have rendered it word for word. Where a rugged or commonplace expression occurs in the Arabic I have not hesitated to render it by a similar English one, even where a literal ;
may
rendering
To
perhaps shock the reader.
preserve this closeness of rendering,
several instances to if
I
I
make
have had
I
in
use of English constructions which,
not incorrect from a strictly grammatical point of view, are, aware, often inelegant. Thus a peculiarity of the Arabic
am
same preposition with a passive verb as the for instance, ^//azaba 'halaihi, 'he was angered against him,' in the passive, ^/inziha 'halaihi, 'he was angered-against,' and the preis
to use the
active
and
transitive verb required
servation of this construction
;
often absolutely necessary
is
to retain the force of the original.
An
instance of this occurs in the Opening Chapter, where words ellaDHina an"hamta 'halaihim, ^/^airal ma^//ZLibi 'halaihim are rendered, 'of those thou art gracious to, not of those thou art wroth with;' in Sale's translation, of those to whom thou hast been gracious, not
the
'
of those against
whom
the placing the thou art incensed a completely different ;
'
preposition before the verb gives
ring to the English to that of the Arabic, to say nothing of the absence of that colloquial freedom which distinguishes
the original. I
have, as far as possible, rendered an Arabic word
by the
some
cases,
same English word wherever
it
occurs
;
in
however, where the Arabic w^ord has more than one signification, or where it would distort the sense to retain the
same expression,
Some
I
have not scrupled to
alter
it.
of the Arabic words that occur in the Qur'an are
ambiguous, and have given rise to numerous differences of opinion among commentators. Thus the word istawa is applied to God, and
is
interpreted in
some passages
to
INTRODUCTION.
mean he and
The
by his
directed himself
'
mean
in others to
'
1
XXIX
heaven (Lane),
will to the
'
he stood straight or erect
'
(Lane).
expression occurs often in the Our'an as descriptive
of God's taking
up a certain position with regard
to the
throne or highest heaven, and Muslim theologians have never ceased to debate concerning the exact nature of this
He 'istawa' upon the manner he has himself described, and in the sense He himself means, but not by actual contact or local situation, while the throne itself is sustained by Him. To render it then by sitting or ascending would be El 6^/^22^11 says that
position.
throne in
the
'
to
'
'
'
adopt a particular view of a very debatable question,
and to give to the Arabic word a precision of meaning which it does not possess. The root of the word contains the
notions
of surface'
of 'equality
or
'uniformity,''
of
and of 'being or going straight.' I have, therefore, adopted a rendering which has a similar confusion of significations, and translated it made for,' as in Chapter H, ver. 27, He made for the heavens.' Where no
'making or '
'fashioning,'
'
'
question can instance,
concerning
arise
when
its
interpretation,
as,
for
used of a rider balancing himself on the
it is
it simply settled ^' have appended are only such as are absolutely necessary for understanding the text for a full account of all the historical allusions, Arabic, Jewish, and Magian legends, with which the native commentators illus-
back of
The
have rendered
his camel, I
notes that
'
I
;
trate the Qur'an, the reader translation.
The
version
deserves the consideration the large
amount
referred to the notes in Sale's
is
of it
that
differs
fair
the style of language
widely from the nervous energy
and rugged simplicity of the be regarded as a
original, his
in that there is
*
work can scarcely
representation of the Qur'an.
Rodwelfs version approaches nearer even
fully
of exegetical matter which he has in-
corporated in his text, and from
employed, which
eminent scholar
has so long enjoyed, but from
too
to the Arabic, but
much assumption
See Chapter XLIII, ver. 12,
of the literary
THE QURAN.
IxXX
The arrangement
of the Surahs in chronological though a help to the student, destroys the miscellaneous character of the book, as used by the Muslims, and as Mohammed's successors left it. In my rendering I have, for the most part, kept to the interpretation of the Arabic commentator Bald/rdvi, and have only followed my own opinion in certain cases where a word or expression, quite familiar to me from my experience of every-day desert life, appeared to be somewhat Chapter XXII, ver. strained by these learned schoolmen. 64, is an instance in which a more simple rendering would Style.
I
order, too,
be preferable, though a note I
I
have only ventured to suggest
it
in
^.
am
fully sensible of the
shortcomings of
my own
ver-
my
endeavour to set before the reader plainly what the Our'an is, and what it contains, my aim will have been accomplished. sion,
but
if
I
have succeeded
in
E. H. St. John's College, CAiiBRioGE,
March, 1880.
^
See Part
II, p. 63, note.
PALMER.
I
CONTENTS OF THE QURAN. I.
The Opening Chapter.
(Mecca.)
Prayer for guidance.
The Chapter
II.
of the Heifer.
(Medinab,)
The Quran a guidance. Rebuke to misbelievers parable of one who kindles a fire. God is not ashamed of trifling similitudes. The creation of man: Adam taught 'the names:' Iblis refuses to The children of Israel their the temptation and fall. adore him bidden to trials in Egypt: the golden calf: the manna and quails :
:
:
:
enter the city
Moses
and say 'hi//atun.
the people slaughter a
dun cow
strikes the rock
he bids
:
Charge
to discover a murder.
against the Jews of corrupting the Scriptures.
The golden
Gabriel reveals the Qur'an
the mountain held over them.
:
calf:
Harut
and Marut. Believers are not to say ra'hina, but un/;^urna. Verses which are annulled will be replaced by better ones. Paradise not exclusively for Jews and Christians.
be
Abraham
Story of
free.
:
Mosques to was a
he rebuilds the Kaabah
:
Merwah may be compassed. Lawful and unlawful food. The law of Proofs of God's unity. retaliation for homicide. Testators. The fast of Ramao^an. Rites
The
'Hanif.
pilgrimage
of the I
qiblah fixed.
:
its
Zafa and
duration.
Fighting
for
religion
lawful
Wine and gaming forbidden. Marriage with idolaters unlawful. The law of divorce. Of suckling children. The Muh%erin to be rewarded. The children of Israel demand during the sacred months.
a king.
Saul (Talut)
:
the shechina
:
the ark.
Saul and Gideon
I ^
confounded. throne
')
GoHath.
Jesus.
The ayat
asserting the self-subsistence
Nimrod and Abraham.
Almsgiving.
Proofs of the resurrection: [6]
Ezekiel's
f
el
kursiy
('
verse of the
and omnipresence of God.
No
compulsion
vision
in religion.
of the dry
bones
ABSTRACT OF THE CONTENTS
Ixxxii
referred to
Abraham and Laws
:
Usurers denounced.
Almsgiving recommended.
the birds.
The
mentally incapable are to act by agents.
The Chapter
III.
God's unity and
The
(Medinah.)
The Qur'an
confirmatory of
verses are either decisive or ambiguous.
The
Example of Pharaoh's punishment.
Islam
of Bedr.
battle
Obedience
Future torment eternal.
the true religion.
Persons
trading.
believers' prayer.
of Imran's Family.
self-subsistence.
previous Scriptures.
and
relating to debt
God
to
and the Aposde enjoined. Conception of the Virgin Mary she Birth of John the annunciation of is brought up by Zachariah. Birth and infancy of Jesus the miracle of the birds the Virgin. ;
:
:
Mohammed's dispute with a Abraham a 'Hanif. Reproof and who pervert to Jews who pretend to believe and then recant the Scriptures, No distinction to be made between the prophets. The Jews rebuked for prohibiting certain kinds of food. The of clay
the
:
disciples
:
allusion to
Christian deputauon from
Na^^'-ran.
;
Abraham's
foundation of the Kaabah.
to.
The
victory at
Fate of those
Bedr due
who
help.
Further
account
martyrs to enter Paradise.
INIuslim
the
for
the
Death the
common
Exhortation
believers.
to
battle
The
than counterbalanced the defeat at Ohod.
and reproved.
INIohammed's
prophets of old.
of
lot
vie
faith.
Promise of Bedr.
The
of Bedr
more
of
victory
The
referred
Usury denounced.
death must not divert the believers from their
God's
Ohod
Battle of
to angelic aid.
rejected the
Pilgrimage en-
station.
Schism and misbelief reproved.
joined.
hypocrites detected
even of apostles. in
Prayer
good works and be
patient.
IV,
God
creates
The
Ch^vpter of Women.
and watches over man.
(Medinah.)
Women's
of property
among
the heirs.
Believers are not to inherit false
charge of adultery to be
dowry.
Women whom
women man and to
:
it is
Ad-
dowries.
ministration of the property of orphans and idiots.
Distribution
Witnesses required to prove adultery.
women's
made
estates against their will
with a view of keeping a
unlawful to marry.
Men
:
no
woman's
are superior
punishment of refractory wives. Arbitration between wife. Duty towards parents, kinsmen, orphans, the
poor, neighbours, &c. Believers
used
Almsgiving for appearance sake a crime. must not pray when drunk or polluted. Sand may be
for purification
when water
is
not to be had.
Charge against
:
OF THE QURAN.
Ixxxul
Jews of perverting the Scriptures and saying ra'hind: they are threatened with transformation, hke those who broke the Sabbath, Trusts to be paid back.
the Scriptures believe.
God and
referred to for the
believers.
to the
returned.
The
prophet
on the mere pretence
half-hearted
Muslims who
against an
attack
supporting the
during
dif-
equity and kindness
pardon the unstable in
pagan Arabs
Of
Penalty
Fate of the
to
sincerity
in
for their idolatry
faith
women and orphans
respecting
Fear of
They
God
Moses
God
inculcated.
for to
No
does not
middle course
demanding a book from show them God openly
reproached
are
one wife rather
Partiality to
or the hypocrites.
old they asked
and were punished.
unless t?iey
Islam the best religion, being that of
The Jews were punished
allowed.
slain,
Exhortation
to the
recommended.
than another reproved.
fall.
Precautions to be taken
at Bedr.
Laws
'Hanif.
the
they
Believers are not to plunder
prayers.
Rebuke
faith.
if
Muslims.
that they are infidels.
fell
superstitious practices.
Abraham
heaven.
intercede their
Salutation to be
Deserters are to be
tribe in league with the
a believer by mistake.
for killing
is
obedience to God.
is
hypocrites.
have taken refuge with a
and
and promised Paradise
are exhorted to fight,
Obedience
others
Quarrels to be
The Apostle will Mohammed commanded to settle the Apostle only.
Believers to take precautions in sallying forth to batde.
ferences.
They
Some who have
Idolatry the unpardonable sin.
for their unbeHef.
for
breaking their
covenant with God, for calumniating Mary, and for pretending that
God
they killed Jesus, whereas they only killed his similitude, for
took him to Himself. for their injustice
manner
as the
Apostle of
Certain lawful foods forbidden the Jews
Mohammed
and usury.
is
inspired in the
other apostles and prophets.
God and His Word and a God has
of the Trinity denounced.
spirit
Jesus
is
from Him.
same
only an
Doctrine
The
not begotten a son.
law of inheritance in the case of remote kinship.
The Chapter of the Table.
V.
Believers are
those
hereafter
pilgrimage are lawful.
who
is
to
fulfil
mentioned,
unlawful.
compacts.
their
The
are rites
lawful
and
;
(Medinah.)
Brute beasts, except but
chase
during
the
sacrifices of the pilgrimage
The Muslims
prevented them
Forbidden meats.
at
are not to bear ill-will against the Quraij 'Hudaibiyeh from making the pilgrimage.
The food
of Jews and Christians
f 2
is
lawful
ABSTRACT OF THE CONTENTS
Ixxxiv Muslims
to
so
:
too
women.
their
Ablutions
before
prayers.
The Muslims are 'Akabah), and how God
Rules for purification in cases of pollution.
bidden to remember the oath of
fealty (at
a similar covenant with the children of Israel, and chose
made
twelve wardens.
Mohammed
warned against
is
Christ
God
is
'sons of
are
;
and of the idea
God' and His
warner and herald of glad
their treachery
Refutation of the doctrine that
as well as against the Christians.
Jews and Christians
that the
Mohammed
beloved.
tidings.
Moses bade
sent
a
as
the children of
Holy Land and they were punished for hesitating. Adam the crow shows Cain how to body of Abel. Gravity of homicide. Those who make
Israel invade the
Story of the two sons of
bury the
:
war against God and His Apostle are not
Punishment
for
Mohammed
theft.
to
is
to
Christians by the Qur'an, in accordance with their
but not according to
*
their
lusts.'
receive
quarter.
judge both Jews and
Or would
own
Scriptures,
they prefer to be
judged according to the unjust laws of the time of the pagan
Arabs
The Muslims are not to take Jews and Christians The hypocrites hesitate to join the believers they
?
patrons.
:
Further appeal to the Jews and Christians
threatened.
:
fate
for
are
of
them who were transformed for their sins. The Jews reproved for saying that God's hand is fettered.' Some of them are moderate, but the greater part are misbelievers. those before
'
The prophet is bound to preach his message. Sabceans, Jews, and Christians appealed to as believers. Prophets of old were Against the worship of the Messiah and the doctrine
rejected.
Jews and idolaters are the most hostile to the and the Christians are nearest in love to them. Expiaan inconsiderate oath. Wine and gambling forbidden.
of the Trinity.
Muslims tion for
Game
;
not to be hunted or eaten during pilgrimage.
for violating
the
'Ha^^
things
till
to
this
precept:
be observed.
the
fish is lawful at
Believers
whole Qur'an
superstitious practices of the catile.
The
is
:
revealed.
to
Rites of
Denunciation of the
pagan Arabs with respect
man makes
the miracles of the infancy
ask for a table from heaven as a sign
men
Expiation
time.
must not ask about painful
Witnesses required when a dying
mission of Jesus
this
:
Jesus denies
worship him and his mother as gods.
to certain
his testament. :
the apostles
commanding
:
OF THE QURAN.
VI.
The Chapter
Ixxxv
of Cattle.
(Mecca.)
Light and darkness are both created by God. Rebuke to idolaters. They are exhorted to take warning by the fate of those of old,
who
Had
rejected the prophets.
been a material
the revelation
book they would have disbelieved it if the prophet had been an angel he would have come in the guise of a man. Attributes of God. Mohammed bidden to become a Muslim. Those :
who have
Mohammed
the Scriptures ought to recognise
The
one foretold
in
intercession
of their gods
them.
as the
idolaters will be disappointed of the
on the judgment
They deny
day.
the resurrection day now, but hereafter they will have awful proof
of
The next world is preferable to this. Prophets aforemocked at and they were patient. God could send
truth.
its
time were also
them a sign munities like
He men
pleased.
if
:
and the
Beasts, birds,
like are
Book
their fate is all written in the
:
com-
they too
be gathered on the judgment day. Arguments in proof of supreme power of God. Mohammed is only a messenger he to disclaim miraculous power is not to repulse believers he is
shall
the is
:
:
bidden
to abjure idolatry
God's omniscience.
He
:
and not follow the
lusts
sends guardian angels to watch over them
danger by land and
on
of the Meccans.
takes men's souls to Himself during sleep
Mohammed
sea.
religion with idolaters, nor to associate with those
sport of
Folly of idolatry set forth
it.
perplexity in
seeking after the true
the stars, the
moon, and the
not gods by seeing them 'Hanif,
Scriptures
The
God God
sun, but
;
God
from
to
the
in
who make a :
Abraham's
worships successively
:
convinced that they are
is
Turns
set.
the creator
to
God and becomes
Other prophets of old were inspired
a special revelation
:
the Qur'an
Meccans,
fulfilling
a
also
is
their
but the Jews have perverted or suppressed parts of
Denunciation of one
them.
:
men
preserves
:
not to join in discussions
is
who
falsely
creation a proof of God's unity.
pretended to be inspired.
Rebuke
to those
who
call
the ^inn His partners, or attribute offspring to are not to be abused lest they too speak
would not have believed even
Mohammed
is
to trust to
God
if
ill
Him. Idolaters of God. The Meccans
a sign had been given them.
alone.
Men
are not to abstain from
food over which God's name has been pronounced.
God
vindicate His messenger.
on God's
grace.
The^inns and
Belief or the reverse depends
false
will
gods, together with their worshippers,
ABSTRACT OF THE CONTENTS
Ixxxvi
God
be condemned to everlasting torment.
will
without
doom cannot be of the Arabs
God and fruits
declaring cattle and
and
all cattle
the absurdity of
both are therefore lawful.
;
The
is
on account of
the only certain argument.
for
:
in-
created
all
Argument proving
Enumeration of the
some of these customs.
of certain food was only
God
inviolable.
tilth
kinds of food that are unlawful.
word
produce of the land
and defrauding God of His portion
for the idols,
fanticide:
threatened
Denunciation of the idolatrous practices
averted.
setting apart portions of the
:
never punishes
The
sending an apostle with warning.
first
only-
prohibition to the Jews
God's revealed
their sins.
Declaration of things really
forbidden, namely, harshness to parents, infanticide, abominable
The
and murder.
sins,
and
fair
property of orphans
No
dealing to be practised.
The Qur'an
capacity.
is
to be respected,
beyond
soul compelled
its
be accepted on the same authority as
to
book of Moses was. Faith required now without signs no Good profession on the judgment day shall profit them. works to be rewarded tenfold, but evil works only by the same the
:
later
amount.
Islam
the religion of
is
whom
Abraham
the 'Hanif
:
a belief in
Each soul The high rank of some of the Meccans shall bear its own bui'den. is only a trial from the Lord whereby to prove them. one God,
to
prayer and devotion
all
The Chapter
VII.
of
Al
is
due.
(Mecca.)
Aar.\f.
Mohammed is bidden to accept the Qur'an fearlessly. The Meccans must take warning by the of old.
The
Men
mankind.
fate
creation and are
go
to
to
only prohibited sinful actions.
mission of the apostles
:
their
The happiness
they do so.
who rejected the prophets Adam. Iblis allowed to tempt
of those
fall
of
INIosque decently clad.
Qur'an required.
has
Description
of believers in Paradise.
of Al Aaraf, the partition between heaven and belief in the
God
warned not to reject the punishment at and after death if INIen are
God
hell.
the Creator.
Immediate
Humble and Noah sent to
secret prayer enjoined.
Proofs of God's goodness.
warn
his people
saved in the ark while they are drowned.
Hud
sent to 'Ad
Zali'h sent to
:
he :
is
they reject his preaching and are punished.
Thamiad
:
produces the she-camel as a sign
people hamstring her and are punished. of
Sodom
:
their
punishment.
Sho'hdib
people reject him and are destroyed.
Lot sent sent
Thus
:
the
to the people
Midian
:
his
city after city
was
to
:
OF THE QUR AN. destroyed for rejecting the apostles.
IxxxVll
Moses
The magicians
tend with Moses, are overcome, and believe.
The
them.
The
slaughter of the
Israelites are
firstborn
The
giving of
the
The
Moses' wrath against Aaron.
calf.
con-
of Egypt.
Moses communes with God, who
delivered.
appears to him on the Mount.
golden
the
:
Pharaoh pmiishes plagues
the
:
Pharaoh
sent to
miracles of the snake and the white hand.
Law.
The
seventy elders.
The coming of Mohammed the illiterate prophet foretold. Some Jews are just and rightly guided. The division into twelve tribes. The miracle of smiting the rock the manna and quails the command to enter the city, saying 'hi//atun, and punishment for disobedience. The Sabbath-breaking city the transformation of the wicked inhabitants into apes. The dispersion of the Jews, The mountain held over the Jews. The covenant of God with '
'
:
:
the posterity of
Adam
Am
'
:
I
not your Lord
^?'
Humiliadon of
one who having foretold the coming of a prophet
Mohammed
of the ^inn and of
God
first
''Abd
child,
is
el
'Hareth
bidden to
treat his
mention of God's name repels
recommended before God,
to listen to the
whom
Eve
conception an I
:
their idolatry.
:'
God: they have
themselves servants of
Mohammed
'^.
for hell.
Creation of Adam and
'the Hour.'
birth of their
latter as such.
mankind predestined
are not to be perverted
coming of
in the time of
Many both The names of Mohammed is not 'possessed.' Th^
would not acknowledge the
neither
life
Idols are
nor senses.
opponents with mildness.
Qur'an and
to
The
Men
influences.
devilish
are
humble themselves
the angels adore.
The Chapter of the Spoils. (Medmah.) Spoils belong to God and the Apostle. Who are the true beThe expedition of Mohammed against the caravan from lievers. Syria under Abu Sufian. The miraculous victory at Bedr. Address VIII.
the
to
Meccans who,
fearing
an attack from INIohammed, took
sanctuary in the Kaabah, and prayed to
themselves and him. Plots against
Mohammed
frustrated
revelation treated as old folks' tales.
mocking
the
Muslims
God
to decide
at prayer.
^ This is constantly alluded to day df " Am I not ? "
by divine interference.
Rebuke of
As
Allah, not Allat, the
Offer of an amnesty to those
in Persian mystical poetry as
name
The
the idolaters for
Roz
i
'
^
between
Exhortation to believe and avoid treachery.
of a goddess.
See
p. i6o, note i.
a 1 a s t, the '
ABSTRACT OF THE CONTENTS
IxXXviii
who
Exhortation to fight the infidels
will believe.
spoils
description of the battle.
:
:
division of the
The enemy made
seem few
to
seemed more numerous than they forsaken by Satan, their leader, on the
in the Muslims' eyes, while they
The
really were.
day of
infidels
Warning from Pharaoh's
Fate of the hypocrites.
battle.
who break their treaty. Treachery to be met God will help the prophet against the traitors. A with the like. few enduring believers shall conquer a multitude of infidels. The fate.
The
Muslims
infidels
are reproved for accepting
ransom
taken
for the captives
The spoils are lawful. The Muha^'-erin who fled with Mohammed, and the inhabitants of Medinah who gave him refuge,
at
Bedr.
are to form ties of brotherhood \
The Chapter
IX.
'
An
immunity
made
as have killed
is
without the
name
In the
formula
initial
of the merciful,' &c.)
months proclaimed
for four
a league with
to such of the idolaters
but they are to be
the prophet;
wherever found when the sacred months have expired.
idolater seeking refuge
the
(Medinah.)
of Repentance or Immunity.
(This chapter
to
is
be helped
in order that
An
he may hear
word of God. None are to be included in the immunity but those whom the league was made at the Sacred Mosque. They are
with
Idolaters
may
against
Exhortation to fight
not to be trusted.
Meccans.
the
Reproof
not repair to the mosques of God.
to
Abu
'I
'Abbas, the prophet's uncle, who, while refusing to believe, claimed
have done enough in supplying water to the pilgrims and in making the pilgrimage himself. The Muha^erin are to hold the Infidels are not to be taken for patrons even when first rank.
to
they are fathers or brothers. kinship.
The
Religion
victory of 'Honein.
is
be preferred
to
The
to ties of
idolaters are not to
be
Mosque at IVIecca another year. The inThe Jews denounced for saying that Ezra
allowed to enter the Sacred fidels arc to is
be attacked.
the son of
Diatribe
God
:
the assumption of the
against Jewish doctors and
title
sacred months and the sin of deferring them.
Muslims
to
march
forth
Mohammed and Abu cave.
Rebuke
batUe.
Sâ&#x201A;Ź;e
who
Rabbi
'
reproved.
Of
the
Exhortation to the
Allusions to
Bekr from Mecca and
to those
*
to
'
Christian monks.
their
the escape of
concealment in a
seek to be excused from fighting,
Introduction, p. xxxiv.
:
OF THE QURAN.
IxxXlX
and to those who sought to excite sedition in the Muslim ranks. Reproof to the hypocrites and half-hearted and to those who found the prophet for his use of the alms (zakat).
fault with
destination of the alms.
Proper
Hypocrites and renegades denounced
they are warned by the example of the people of old,
who
rejected
Rewards promised to the true believers. Continued denunciation of the hypocrites and of those who held back from the prophets.
the fight.
Mohammed
them who Happiness
dies: their
at the
grave of any one of
not to deceive him.
is
in store for the Apostle, the believers,
Those who may
^erin.
The
not to pray
is
seeming prosperity lawfully
be
among the Some people
Arabs are
desert
though some as hypocrites
believe.
excused
worst
of the
God's pleasure.
service.
'hypocrites;'
of Medinah also denounced
others have sinned, but confessed
:
and the Muha-
military
who had
Denunciation of some
:
others wait for
set
up a mosque
from motives of political opposition. Mohammed is not to sanction this mosque, but rather to use that of Quba', founded by him while on his way from Mecca to Medinah during the Flight. God has
bought the persons and wealth of the believers
The prophet and the
Paradise.
believers
at the price
of
must not ask forgiveness
for
Abraham
the idolaters however near of kin.
only asked pardon for
his idolatrous father in fulfilment of a promise.
who The
The
three Ansars
accompany Mohammed to Tabuk are forgiven. people of Medinah and the neighbouring Arabs blamed for holding back on the occasion. All sacrifices for the sake of the refused to
religion
counted to them.
are
against the infidels.
God
suspiciously.
X.
No wonder believers
Reproof will
on God
fall
is
God
like grass.
the creator
Him when
of former generations. :
and
Mohammed
Mis-
ruler
:
no
Creation
hereafter for the believers.
False gods can neither
require a sign. fife
the
(Mecca.)
except by His permission.
Reward
with the Qur'an
revelation.
This
Him
God
in distress, but forgets
Warning from satisfied
of Jonah.
a sorcerer.
a sign of His power.
calls
receive the revelation
Qur'an was revealed to a mere man.
one can intercede with is
who
stand by His Apostle.
The Chapter
that the
deem him
Exhortation to fight rigorously
to those
Man
deliverance comes.
The
infidels are
not
dare not invent a false
harm nor
profit
them.
People
saves people in dangers by land and sea.
Promise of Paradise and threat of Hell.
ABSTRACT OF THE CONTENTS
XC
Fate of the idolaters and
Lord of
false
gods
at the
last
God
day.
only have been devised by God.
The Meccans
produce a single surah
Unbelievers warned of the
day by the
Refutation
Mohammed
it.
God
Happiness of the
prophet.
are challenged to last
Reproval of those who
nations.
ever watchful over the prophet's
is
believers
the infidels cannot
:
who
of those
ascribe
offspring
harm the to God.
encouraged by the story of Noah and the other Fate of Pharaoh and vindication of Moses and
prophets of old.
The People
Aaron.
like
of previous
fate
prohibit lawful things. actions.
the
Other religions are mere conjecture. The Qur'an could
all.
of the
Book (Jews and
Christians) appealed
The story of Jonas. The people of Nineveh saved by repenting and believing in time. The people are exhorted to embrace Islam, the faith of the 'Hanif. to in confirmation of the truth of the Qur'an.
God
alone
himself.
Belief or unbelief affect only the individual
powerful.
is
Resignation and patience inculcated.
XL The Qur'an
The Chapter
of Hud.
(INIecca.)
book calling men to believe in the unity of God nothing is hidden from Him He is the creator of all. Men will not believe, and deem themselves secure because their punishment is deferred. They demand a sign, or say the Qur'an is invented by the prophet but they and their false gods together cannot a
:
:
;
bring ten such surahs. INIisbelievers threatened with future punish-
Noah was
ment, while believers are promised Paradise. sent, but his
people objected that he was a mere mortal
and only followed by the meaner
selves
accused of having invented his revelation
:
he
He
men.
sort of
is
and the unbelievers drowned: he endeavours
likewise
like
themalso
is
saved in the ark to
save his son.
on Mount Gudi. Hud was sent to *Ad: his people plotted against him and were destroyed, while he was saved. Zali'h was sent to Thamud the she-camel given for a
The
ark
settles
:
The people hamstring her and perish. Abraham entertains angels who are sent to the people of Lot he pleads for them.
sign.
the
Lot
:
offers
angels is
:
his
daughters to the people of Sodom, to spare the
he escapes by night, and
sent to Midian
INIoses sent to
The Meccans
;
and
Sodom
is
destroyed.
Sho'haib
his people, rejecting his mission, perish too.
Pharaoh,
who
shall
be punished
too shall be punished
judgment day, when they
shall
:
at the
resurrection.
they are threatened with the
be sent to
hell,
while the believers
:
OF THE QURAN. The Meccans
are in Paradise.
the fate of the cities
whose
XCI
are bidden
take warning by
to
These
stories are related above.
are intended to strengthen the prophet's heart
he
;
stories
bidden to
is
wait and leave the issue to God.
The Chapter
XII.
The Qur'an stand
:
dream
Jacob advises him
:
Jealousy of Joseph's brethren pit
:
the
induce his father to
master
:
:
:
their
sell
dream
Pharaoh's
him
into
to
and do not recognise him them.
tells
:
him
they cast
he
is
adopted by innocence
his
:
of the city to
He
at his beauty.
im-
is
sent
is
to
for
expound
:
He
it.
His brethren
is
arrive
they ask for corn and he requires them
youngest brother as the condition of his giving
The goods
in
blood.'
'lying
women
appointed to a situation of trust in the land.
to bring their
;
with
Egypt
the
amazement
Joseph
:
he
:
to himself.
it
dreams of the baker and the cupbearer.
interprets the
:
covered
shirt
endeavours to seduce him
his mistress
excuse her conduct prisoned
keep
they conspire to throw him in a
His mistress shows him
proved.
to
him go with them
his
him and
Travellers discover his
let
and bring home
pit,
(Mecca.)
Meccans may under-
Story of Joseph
contains the best of stories.
it
father his
his
of Joseph.
revealed in Arabic that the
it
to
they had brought to barter are returned to their
Benjamin is sent back. Joseph discovers himself to him. sacks. Joseph places the king's drinking cup in his brother's pack accuses them all of the theft takes Benjamin as a bondsman for :
the theft.
They
back again
to bring
and sends back
return to Jacob,
him news.
his shirt
:
who
in great grief sends
Joseph discovers himself
Jacob recognises
goes back with them to Egypt.
it
by the
This story appealed
to
them them,
Jacob
smell. to as a
proof
of the truth of the revelation.
The
XIII.
The Qur'an of
all.
Misbelievers
recording
Ch.a.pter of
Thunder.
(Mecca.)
a revelation from the Lord, the creator and governor
angels
are
are
threatened
ever
:
God knows
present.
Lightning
all,
and the
and
thunder
and earth acknowledge Him. God sends rain and causes the torrents to flow the scum The righteous and the thereof is like the dross on smelted ore. celebrate
God's
praises.
All in heaven
:
believers are promised Paradise;
with
hell-fire.
and the misbelievers are threatened
Exhortation to believe in the Merciful.
Were
the
ABSTRACT OF THE CONTENTS
Xcii
Qur'an
would not
to convulse nature they
God
against misbelievers.
Paradise and Hell.
Him.
unavailino: against
to persevere in asserting the unity of
God would
the Qur'an
permission
every
for
:
:
God.
Other apostles have
none could bring a sign without God's
period
there
Mother of the Book
'
(i.
'
God
revelation,
a
is
annul or confirm any part of his revelation which
he has the
Stratagem
Mohammed bidden Had he not followed
have forsaken him.
had wives and children
Further threats
believe.
notes the deeds of every soul.
the
e.
He
Eternal
can
pleases
:
Original),
Whether INIohammed live to see his predictions fulfilled or not, God only knows his duty is only to preach the message. The :
of Islam pointed
conquests
God
to.
support
will
the
prophet
against misbelievers.
The Chapter
XIV.
The Qur'an is
Lord of
revealed to bring
No
all.
own
people,
and
Thamud
Moses
relied
whose root
God
man's use. a sanctuary.
is
:
desert
will
like a
good
and whose branches are in the sky, A bad word is as a tree seasons.
in the earth
fruit
is
damned Satan A good word is
of the
in Paradise.
in all
God's word
is felled.
hell-fire.
'Ad,
on God who vindicated them. Frightful
Helplessness
But beUevers are
and which gives that
The people of Noah,
sent to Pharaoh.
Misbelievers are like ashes blown away by a
hell.
stormy wind.
tree
God
light.
objected that their prophets were mortals like them-
description of
them.
(Mecca.)
darkness into
apostle sent except with the language of his
The prophets
selves.
of Abraham.
men from
Abraham prayed The unjust are
Idolaters are threatened with
sure.
is
the creator of
all
He
:
subjects
that the territory of
only respited
till
who have
all
things to
Mecca might be
the judgment day.
perished for denying
The
ruins of the dwellings of those
the
mission of their apostles are a proof of the truth
of
Mo-
hammed's mission. The Lord will take vengeance at the last day, when sinners shall burn in hell with shirts of pitch to cover them. The Qur'an is a warning and an admonition.
XV.
The Chapter
of
El
'JIagk.
(Mecca.)
Misbelievers will one day regret their misbelief.
ever
destroyed
Mohammed
without w-arning.
to bring
down
The
infidels
angels to punish them.
sinners of old act towards their apostles.
No
city
was
mockingly ask
So did the
There are signs enough
;
OF THE QURAN. guarded as they are from the
in the zodiac,
with shooting-stars
God's
they attempt to
if
Man
control.
smokeless
The
fire.
to misbelievers,
angelic guests
from
Adam.
Hell, with
and Paradise
Iblis refuses
seven doors, pro-
its
Story of Abraham's
to believers.
The crime and punishment
The
ruined
cities still
remain to
the
tell
they
:
of the people Similar
tale.
The Hour draws
the Omniscient Creator has sent the Qur'an
and
Mohammed
not to grieve at the worldly success of unbelievers.
Those who
'
dismember the Qur'an^
'
under
seven verses of repetition' (the Opening Chapter).
the is
is
they announce to him the birth of a son
:
The Lord
nigh.
are pelted
and the ^inn
people of the Grove and of El 'H^gr.
fate of the
who
All nature
but respited until the day of judgment.
;
mankind.
proceed to Lot's family. of Sodom.
clay,
angels bidden to adore
Is allowed to seduce
mised
devils
listen.
from
created
cursed and expelled
is
xcili
hammed
are threatened with punishment.
'
Mo-
encouraged against the misbelievers.
is
XVL The God's decree his
will
Chapter of the Bee. (Mecca.) come to pass. He sends the angels to
servants to give warning
creation and ordering of
The The
who
unbelievers
associates
'
the
own
revelation
and
strenuously deny the resurrection. a
The Jews and
good reward. Qur'an.
When
All
in distress
idolaters
when
nature
men
God
in
The
Paradise.
The Qur'an
of the infidels.
The milk, is
life
God affirmed. Him and become
Unity of
God, but
The
forget
practice of setting aside
also rebuked.
sent
down
rain which quickens the dead earth,
The
Satan
and the
cattle
practice of is
reproved,
the patron
and mercy. which give
fruit and wine are signs. The bee Lord to build hives and to use those made first honey is lawful. The rich Arabs are reproved for
and the vines which give Its
is
as a guidance
inspired from the
by men.
infidels
Christians to be asked to confirm
deliverance comes.
disbelief in the future
must
are promised
female infanticide, while they ascribe daughters to God,
and
but one.
the resurrection day their
The Muha^erin
adores God.
turn to
is
old folks' tales
of their produce for the idols reproved.
part
The
Reception by the angels of the
Hell
in
On
sins.
disown them.
will
instruct
no other God.
natural objects are signs of His power.
call
wicked and the good
the
is
gods are inanimate and powerless.
false
bear the burden of their '
all
that there
*
Here used
for the Scriptures generally.
ABSTRACT OF THE CONTENTS
Xciv
parable of the
by the
Goodness of God shall
Helplessness of the
treatment of their slaves.
their
illustrated
food and shelter for men.
in providing
be disowned by the
false
gods
nation shall have a witness against
on
it
Every
Justice
that day.
and
duty of keeping to a treaty
Verses of the
Satan has no power over believers.
once made.
gods
â&#x20AC;˘
Idolaters
at the resurrection.
faith inculcated, especially the
good
false
and of the dumb man.
slave
Qur'an abrogated the Holy Spirit (Gabriel) is the instrument of Suggestion that INIohammed is helped by some the revelation. this cannot be, as the person mortal to compose the Qur'an :
:
hinted at speaks a foreign language and the Qur'an
Warning of
Denunciation of misbelievers. expect
God
the fate
in Arabic,
Mecca
is
to
Unlawful foods.
inhabitants continue to disbelieve.
if its
is
wrong done through ignorance. Abraham was a INIohammed is to dispute of the Sabbath.
will forgive
The ordinance
'Hanif.
The
with his opponents kindly.
They
revenge.
and
trust in
God,
Ch.vpter of the Night Journey.
The
XVII,
believers are not to take too savage
are exhorted to patience
Allusion to the
'
Night Journey
(Mecca.)
from the Sacred Mosque
'
(at
Remote Mosque (at Jerusalem). Moses received Noah was a faithful servant. Israel's two sins and the Book. their punishment. The Qur'an a guide, and glad tidings. Man prays Mecca)
the
to
for evil
and
augury
is
Night and day are two
hasty.
is
round
Each one
his neck.
shall
resurrection day with an account of his deeds.
burden of apostle. is
his
own
No
sins.
Choice of good
city is
in this
Homicide
is
to
Kindness
Infanticide
be avenged except
The
humility inculcated.
destroyed
Each is to bear the till warned by an
to parents enjoined.
and fornication are sins. Honesty and
for just cause.
angels are not the daughters of God.
there were other gods they would rebel against
heavens praise Him.
The
unity of
rection.
God
Idolaters
ferred over others.
them
like
:
all
in
If
the
Unbelievers cannot understand the Qur'an.
not
to
be provoked.
Some
The prophets
resur-
pre-
False gods themselves have recourse to God.
sent with signs, the
Thamud.
God
unacceptable to the Meccans.
All cities to be destroyed before
hammed been
Mohammed
world or the next.
not to associate others with God.
INIoderation to be practised.
Every man's
signs.
have a book on the
The
Had Mothe judgment day. Meccans would have disbelieved
Vision (of the Night Journey) and the
OF THE QURAN.
XCV
Zaqqfim Tree of Hell are causes of contention. Iblis' disobedience fall he is given permission to delude men. Safety by land and sea a special mercy from God. All shall have justice at the last
and
:
The Tnaqif
day.
tribe at T'a'if nearly
seduced
promulgating an unauthorised sentence. is
Departure of the
ungrateful.
Spirit.
Mohammed
into
Man
Injunction to pray.
Mankind and ^inns togeSigns demanded Fate of those who disbelieve
ther could not produce the like of the Qur'an.
of
Mohammed
he
:
in the resurrection.
believed in
them
is
only a mortal.
Moses brought nine his fate
:
:
Pharaoh
dis-
the children of Israel succeeded
him
signs, but
The Qur an was revealed as occasion required: who believe the Scriptures recognise it. God and the MerOne are not two gods, for God has no partner.
in his possessions.
those ciful
The Chapter
XVIII.
The Qur'an
is
of the Cave.
who
INIohammed
if
begotten a son.
is
not to grieve
Story of the Fellows of the Cave.
believe.
only to God. the subject.
be induced
(Mecca.)
a warning especially to those
God
say
has
they refuse to
Their number known
Mohammed rebuked for promising a revelation on He is enjoined to obey God in all things, and not to
to give
up
poorer followers.
his
Hell-fire threatened
and Paradise promised to the good. Parable of the proud man's garden which was destroyed while that of the humble man flourished. This Hfe is like the herb that springs up for the unbeliever
and perishes. dren.
The
to take
Good works
last day.
him
They
for a patron.
at the last day.
Men
more
are
Iblts refuses to
shall
would believe but
yore must be repeated.
lasting than wealth
adore
Adam
:
the
and
men
chil-
are not
be forsaken by their patrons
example of those of
that the
Misbelievers are unjust and shall not be
allowed to understand, or be guided.
God
But
of Moses and his servant in search of El 'H'ldhx
is :
merciful.
Story
they lose their fish
confluence of the two seas they meet a strange prophet, who Moses not question anything he may do he scuttles a ship, kills a boy, and builds up a tottering wall Moses desires an explanation, which the stranger gives and leaves him. Story of Dhu at the
:
bids
:
:
'I
Qarnain
rampart
to
:
he travels
keep
in
to the
ocean of the setting sun
Gog and Magog
before the judgment day
:
:
:
builds a
these are to be let loose again
reward and punishment on that day.
Were the sea ink it would not The prophet is only a mortal.
suffice for the
words of the Lord.
:
ABSTRACT OF THE CONTENTS
XCvi
The Chapter
XIX.
Zachariah prays for an heir
John:
called
struck
is
dumb
he
:
of Mary. is
(Mecca.)
promised a son, who days as a sign.
for three
born and given the Book, judgment, grace, and purity. her delivery beneath a palm the annunciation INIary :
:
is
be
to
John
is
Story of tree
the
:
own Warning of the day of judgment. Story of Abraham mission. he reproves his father, who threatens to stone him Abraham prays for him Isaac and Jacob are born to him. INIoses communes with God and has Aaron for a help. Ishmael and Idris mentioned as Their seed when the signs of the Merciful are read fall prophets. down adoring. The Meccans, their successors, are promised reward in Paradise if they repent and believe. The angels only descend at infant Jesus in the cradle testifies to her innocence
and
to his
:
:
Certainty of the resurrection
the bidding of the Lord.
of those
who The
who have
said he should
gods
false
rebelled against the Merciful.
is
punishment one
to
have wealth and children on the judgment day.
shall
deny
their
The
sent to tempt unbelievers. All nature
:
Reproof
The
worshippers then.
devils
gathering of the judgment day.
convulsed at the imputation that the Merciful has
This revelation
begotten a son.
only to warn mankind by the
is
example of the generations who have passed away.
The Chapter
XX. The Qur'an and knows excellent
all
of T. H.
(Mecca.)
who owns all things There is no god but He. His are the he perceives the fire and is Story of Moses God shows by God in the holy valley Zuva
a reminder from the
INIerciful,
things.
names.
addressed from
:
it
:
him the miracle of the staff turned to a snake and of the white hand sends him to Pharaoh Moses excuses himself because of Aaron is given him as a minister. the impediment in his speech. Moses' mother throws him in the sea his sister watches him he Slays an Egyptian and flees to Midian. is restored to his mother. Moses and Aaron go to Pharaoh and call on him to believe :
:
:
:
:
Pharaoh charges them with being magicians Egyptian magicians,
who
believe
:
their contest with the
and are threatened with punish-
ment by Pharaoh. Moses leads the children of Israel across the sea by a dry road Pharaoh and his people are overwhelmed the covenant on Mount Sinai the miracle of the manna and quails. Es Samariy makes the calf in Moses' absence. Moses seizes his :
:
:
:
OF THE QUR AN.
XCVU
brother angrily by the beard and destroys the
Misbelievers
calf.
threatened with the terrors of the resurrection day
mountains on that day
no intercession
The Qur'an
its
judgment
may
and remember.
fear
Adam broke his Adam Iblis refuses
revelation.
Angels bidden to adore
:
:
Mis-
from Paradise.
Iblis expelled
believers shall be gathered together blind
The Meccans
of the
fate
to
except from such as the Merciful permits.
Adam, Eve, and
:
summoned
be
shall
not to hasten on
is
Adam
men
Arabic that people
in
covenant with God. tempts
all
shall avail
is
Mohammed
:
:
on the resurrecdon day.
pass by the ruined dwellings of the generations
have been aforetime destroyed for unbelief:
word being passed they would have perished exhorted to bear their insults patiently and to
The
Prayer enjoined.
out the day.
Mohammed
too.
God
praise
is
throughyore
of
of those
fate
Let them wait and see the
sufficient sign.
who
but for the Lord's
a
issue.
XXI, The Chapter of the Prophets. (Mecca.) Men mock at the revelation they say it is a jumble of dreams,' and that Mohammed is a poet, and they ask for a sign. The *
â&#x20AC;˘
:
prophets of old were but mortal
Heaven and
perished.
crush falsehood.
than
He
:
who
the people
All things praise God.
If there
:
Truth
is
them shall
were other gods All former pro-
heaven and earth would be corrupted.
phets were taught that there
not begotten children
rejected
earth were not created in sport.
The
no god but God.
Merciful has
the angels are only his servants.
The
se-
paration of earth from heaven, the creation of living things from
by mountains and placing the sky and the creation of the night and day. and of the
water, the steadying of the earth
as a roof over
it,
are signs. No one was ever granted immortality: must taste of death. The unbelievers mock at Mohammed and disbelieve in the Merciful. Man is hasty. The infidels are threatened with punishment in the next world. Those who
sun and
moon
every soul
mocked
No
prophets of old perished.
at the
at the last day.
Moses and Aaron received a
one
shall
it
was the
burnt alive
;
largest idol
but the
Abraham, Lot,
Isaac,
fire
which did is
and Jacob
safely out of a city of wrong-doers.
all
g
it
:
he
also
field.
:
he
tells
is
inspired.
Noah
and Solomon give judgment about a [6]
Abraham
them condemned to be miraculously made cool and safe.
destroys the images which his people worshipped that
be wronged
scripture.
Lot was brought was saved.
David
The mountains and
ABSTRACT OF THE CONTENTS
XGVHl birds are
subject to David
made
he
:
The wind and
of mail.
coats
is
taught the art of making
demons
the
subjected
are
to
Job was saved. Ishmael, Idris, and Dhu '1 Kifl were Dhu 'nnun patient and entered into the mercy of the Lord. Zachariah had his prayer (Jonah) was saved in the fish's belly. Solomon.
granted and a son (John) given him.
A
city
But
Mary.
into the Virgin
once destroyed
and Magog are
Si^ill rolls
The promise draws
let loose.
But the
hell.
when up books. As day
was breathed
Spirit
have divided into
for unbelief shall not be restored
be the pebbles of
shall
terror of that
The
their followers
;
the heavens
be spared the
elect shall
be rolled up as Es-
shall
'
The
Mohammed sent as a mercy to He knows all He is the Merciful.
shall inherit the earth.'
God
is
one God
:
Terrors of the devils.
The
righteous
the worlds.
:
The Chapter
XXII.
Gog
Idolaters
nigh.
written in the Psalms,
is
sects.
till
last
of the Pilgrimage.
men
day; yet
conception,
(Mecca.)
dispute about
God and
follow
growth, and death of men, and
birth,
the growth of herbs in the ground are proofs of the resurrec-
But some dispute, others waver between two opinions. The most desperate means cannot thwart the divine decrees. God will decide between the Jews, Christians, Sabjeans, Magians, and Idolaters
tion.
on the judgment
All nature adores
day.
and the
are threatened with hell-fire,
The
God.
misbelievers
believers promised Paradise,
Punishment threatened to those who prohibit men from
Abraham when bidden proclaim the pilgrimage. The
the Sacred Mosque. W'as told to
joined.
exhortation enjoined. is to
to All
become
men
sacrificed
and
Warning
'Hanifs.
Sacrifices
appointed
their
cattle
God
eaten.
believing traitors. for
have
be mentioned over
when
will
rile.
all
and
Kaabah are The name of God the
Camels may be
defend believers, but loves not mis-
to fight.
their If
homes
men
did
places of worship would be destroyed.
of Noah, 'Ad, Thamiid, Abraham, and Lot called their
and were allowed
liars
were punished. Their to travellers
at
Those who have been driven from
not fight for such a cause,
The people
against idolatry
slaughtered.
acknowledging God's unity are allowed
prophets
rules of the
food.
Cattle are lawful
visiting
Kaabah 'Ha^^ en-
to cleanse the
still.
cities
to range at large, but at last they
were destroyed and the ruins are
INIohammed
is
only sent to warn the
visible
Meccans
OF THE QUR'aN. of a like
Xclx
Satan contrives to suggest a wrong reading to the
fate.
The kingdom
prophet while reading the Qur'an \
be God's
shall
judgment day. Those who flee or are slain in the cause Believers who take revenge shall be provided for and rewarded. and are again attacked will be helped. All nature is subject to God.
upon
the
Every nation has lation with
its rites
Exhortation to worship
whose
religion the
The
to observe.
The
scorn.
false
God and
Muslims
idolaters treat the reve-
gods could not even create a
God
profess.
the
is
fly.
Abraham,
fight for the faith of
sovereign and
helper.
The Chapter
XXIII.
The humble,
men's sustenance.
because he the ark.
of Believers.
and honest
and resurrection of man
birth, death,
for
chaste,
is
a
Noah
mere mortal
:
(Mecca.)
shall prosper.
The
sent to his people,
who
they are drowned, and he
Moses and Aaron were
creation,
God's goodness in providing
:
also called liars.
the cause of their followers' division into sects.
reject is
him
saved in
Mary and her son The God-fearing
The Qurai^ rebuked for their pride, and for denying Mohammed, and calling him possessed. They are reminded of
encouraged.
Doctrine
the famine and defeat they have already experienced.
of the resurrection. omniscient.
The
Mohammed
unity of is
God
:
He
has no offspring
encouraged not to care
accusations of the Meccans, but to seek refuge in God.
ment, on the day of resurrection, of those
:
is
for the false
who mocked
Punish-
at the litde
party of believers.
XXIV.
The Chapter
of Light.
(Medinah.)
(This chapter deals with the accusation of unchastity against
Ayesha.)
Punishment of the whore and the whoremonger.
Witnesses re-
quired in the case of an imputation of unchastity to a wife.
Vindica-
and denunciation of the accusers. Scandalmongers rebuked and threatened with punishment at the last day.
tion of Ayesha's character
Believers are not to enter other persons' houses without permission
Chastity and modest deportment
or in the absence of the owners.
enjoined particularly upon women.
1
An
allusion
to the
tradition
of
Those by whom women may
Mohammed's acknowledgment
goddesses AUat, Al 'Huzza, and Manat.
g2
of the
See Introduction, pp. xxvi and xxvii.
:
ABSTRACT OF THE CONTENT? be seen unveiled.
Slaves to be allowed to purchase their freedom.
God
Slave girls not to be compelled to prostitute themselves.
Light of of
God
but the unbeliever's works are like the mirage on a plain
;
or like darkness on a deep sea.
Reproof
control.
to a sect
All nature
who would
is
subject to God's
not accept the prophet's
Actual obedience required rather than an oath that they
arbitration. will
be obedient.
Belief in the unity of God, steadfastness in prayer,
and the giving of alms enjoined.
Slaves and children not to be
when
admitted into an apartment without asking permission,
occupant of
the
Nothing keeps the believer from the service
Heavens.
tlje
likely to
is
be undressed.
Rules
the
for the social intercourse
women past
child-bearing, and of the blind, lame, or sick. Persons whose houses it is lawful to eat food. Salutations to be exchanged on entering houses. Behaviour of the INIuslims towards
in
He
the Apo.stle.
is
to
be more respectfully addressed than other
people.
XXV. The
The Chapter
Discrimination
'
'
of the Discrimination.
sent
the creator and governor of tales:' they object that the
or
crazy.
is
believe
The
all
yet the
;
them sin
:
dis-
Moses
Mohammed, but those who were punished 'Ad and Thamud perished for the
liars
like
:
the ruins of the cities of the plain are existing examples
gives night for a repose
two
lets loose the
object to the
'
;
is
:
punishment
XXVI.
Mohammed called a liar
These
shall
the rejection of his shall
be
has
Quraii'
lowly and moderate
God
be rewarded.
message by the
infidels
:
cares their
lasting.
The Chapter is
The
;
He
He
between them.
The
new God.
shadow
rain.
they abstain from idolatry, murder, false witness,
frivolous discourse. for
controls the
and merciful God.
the loving
Merciful' as a
are His servants
God
quickens the dead earth with
seas, but places a barrier
He
created man.
and
who
Description of the judgment day.
yet they will not accept the prophet.
nothing
one,
is
'
Qur'an was revealed piecemeal.
Quraii- object that the
called
God
Meccans call it old folks' and lives as a mere mortal,
be the punishment of those
resurrection.
and Aaron and Noah were treated
same
(Mecca.)
as a warning that
prophet acts
Hell-fire shall
the
in
down
of the Poets.
(Mecca.)
not to be vexed by the people's unbelief.
now, his cause
shall
triumph
in the
end.
Though
Moses
sent
OF THE QURAN. to
Pharaoh
he fears
:
lest
he
may be
killed for slaying the Egyptian.
Pharaoh charges him with ingratitude.
The
Pharaoh claims godhead himself.
CI
Their dispute about God. miracles of the rod and
Moses' contest with the magicians
the white hand.' '
the magicians
:
Pharaoh threatens them with condign punishment. The Israelites leave Egypt and are pursued. The passing of the Red Sea and destruction of Pharaoh and his hosts. are conquered
and
The
Abraham
story of
called a liar
and
believe
:
:
Noah
he preaches against idolatry.
vindicated.
Hud
is
preaches to the people of 'Ad,
Thamud: the latter hamstring the she-camel and The crime and punishment of the people of Sodom. The people of the Grove and the prophet Sho'haib. The Qur'an
and
Zali'h to
perish.
revealed through the instrumentality of the Faithful Spirit (Gabriel),
The learned Jews recognise its truth from the own Scriptures. The devils could not have Mohannned is to be meek towards believers and to
in plain Arabic.
prophecies in their
brought
warn
it.
namely, the poets
XXVn. The Qur'an in the fire:
a
Those upon whom
clansmen.
his
who wander
The Chapter
of the Ant.
a guidance to believers.
Moses
'sorcerer.'
is
the devils do descend,
distraught in every vale.'
'
(Mecca.)
appears to Moses
God
sent to Pharaoh with signs, but
is
called
Solomon endowed with knowledge. speech of birds. His army of men, ^inns,
David and
Solomon taught the and birds marches through the
One
valley of the ant.
the rest retire to their holes lest
Solomon and
ant bids
hosts crush
his
Solomon smiles and answers her. He reviews the birds and misses the hoopoe, who, returning, brings news of the magSolomon sends him back with nificence of the queen of Sheba. A demon brings him her throne. She a letter to the queen. them.
comes with
Solomon
to
glass
a
Muslim.
;
floor,
Thamfid
marvels
recognises her throne
;
which she mistakes
for
reject Zali'h
and
perish.
at the palace
water:
Lot
is
becomes
a
saved, while the
Sodom are destroyed. The Lord the God of nature; God and creator. Certainty of the resurrection. The The Qur'an decides disputed ancient cities an example.
people of the only
ruins of
points for the Jews.
cannot make the deaf appear
to hear his
at the resurrection.
bidden to worship to
Mohammed
'
the
become a Muslim.
bidden to
trust in
message.
The
Terrors of the
Lord of
God,
for
he
beast that shall
last day.
this land,' to recite the
The
prophet
Qur'an, and
ABSTRACT OF THE CONTENTS
cli
The Chapter
XXVIII.
The
history of
Haman river
oppress the children of
by
mother
his
he
:
him, and his mother slays the
water
Egyptian
is
Moses
Israel.
engaged
God
his daughter.
He
Is
Tuva, in Sinai.
Haman
builds
sent with
grows up and
helps the two maidens to draw
:
appears to him
watches
his sister
and then marries
serves their father Sho'haib for ten years
:
exposed on the
is :
to nurse him.
flees to INIidian
:
the latter and his vizier
:
adopted by Pharaoh
is
(Mecca.)
of the Story.
Moses and Pharaoh
in the fire in the
his
holy valley of
brother Aaron to
Pharaoh a high tower
ascend
to
to
Pharaoh.
God
the
of
These stories are proofs of INIohammed's mission. The Arabs reject the book of Moses and the Qur'an as two impostures. Those who have the The Meccans Scriptures recognise the truth of the Qur'an.
Moses
His punishment.
Moses.
warned by the example of the Disappointment of the idolaters lessness of the idols before God.
cities
The Chapter
the law.
of old that have perished.
at the
day of judgment.
Qarun's great wealth
opens and swallows him up for Moses. INIohammed encouraged
XXIX.
gives
his
and
pride
in his faith
his
:
Help-
the earth
insolence to
and purpose.
of the Spider.
(Mecca.)
must be proved. Kindness to be shown to parents; but they are not to be obeyed if they endeavour to lead their chilThe hypocrites stand by the Muslims only in dren to idolatry. Believers
The
success.
unbelievers try to seduce the believers by offering
Noah
to bear their sins.
delivered from the deluge. Is cast into the fire,
preaches against idolatry.
from his native land fate
:
Isaac and Jacob born to him.
of the inhabitants of Sodom.
Similitude
Qur'an.
of the
INIidian
Mohammed
spider.
be mildly dealt with in disputation.
The
unable to read.
God
The
for the faith.
They
Haman.
rehearse
saves
God men in
territory of
the
the Scriptures are to
believe in the Qur'an.
The
reproved, and threatened with punishment.
idolaters
grateful.
prophet Sho-
Signs are only in the power of God.
believers promised reward.
but a sport.
their
bidden to
Those who have
Prayer enjoined.
Mohammed
and
flees
:
Lot and the
Fate of Qarun, Pharaoh, and
'Ad and ThamCid.
'haib.
Abraham
but saved
Mecca
provides for
all.
This world
dangers by
sea, yet they are
inviolable.
Exhortation to
is
un-
strive
'
OF THE QUR'aN.
XXX.
The Chapter
of the Greeks.
Victory of the Persians over the Greeks
ing triumph of the
former
(Mecca.)
prophecy of the com-
:
The Meccans warned by
latter.
The
cities.
cill
idols shall forsake
them
God
the believers shall enter Paradise.
at the
to
is
the fate of
resurrection:
be praised
in the
morning and evening and at noon and sunset. His creation of man and of the universe and His providence are signs. He is the inWarning against idolatry and schism. comparable Lord of all.
God
Honesty inculcated and usury reproved. Corruption in the earth through
kills.
former
fate of
Exhortation to believe before the sudden coming of the
idolaters.
God's sending rain to quicken the earth
judgment day. of His
only creates and
The
sin.
Mohammed
power,
Warning of
message.
XXXI. The Qur'an
cannot make the
is
a sign
deaf hear
The Chapter
of Loqman.
(Mecca.)
Denunciation of one
a guidance to believers.
purchased Persian legends and preferred them to the Qur'an,
Loqman
his advice to
:
rebuked.
If the sea
suffice to write the
and day,
in the
by
God
sea.
Wisdom
Other gods can create nothing.
in nature.
his
son.
The
God
manifest in the night
knows
men from
description of
hell.
:
The Chapter
Mohammed
is
creator
and
:
:
:
XXXIII.
(Mecca). the
Conduct of true believers when their reward the punishment of misbelievers The people are exhorted to believe and are fate of the ruined cities they see around
admonished by the they are warned of the judgment
them
dangers
the future.
The Qur'an is truth from The resurrection. governor. they hear the word
granted to
were ink and the trees pens they would not
words of the Lord.
The Chapter of Adoration. the Lord. God
XXXII.
who
God
obstinacy of the infidels
sun and moon, and in rescuing
only
his
the last day.
day.
of the Confederates.
warned against the hypocrites.
(Medinah.)
Wives divorced
by the formula thou art henceforth to me like my mother's back are not to be considered as real mothers and as such regarded as Neither are adopted sons to be looked upon as real unlawful. '
sons.
The
real ties of kinship
and consanguinity are
to supersede
ABSTRACT OF THE CONTENTS
CIV
the tie of
God's covenant with the prophets.
sworn brotherhood K
MusHms when
Miraculous interference in favour of the
besieged
by the confederate army at Medinah. Conduct of the hypocrites' on the occasion. Departure of the invaders. Siege and defeat of the Benu Qurai//^ah Jews the men are executed their women and '
:
:
children are sold into slavery for the prophet's wives
:
Encouragement
tion.
Laws
their property confiscated.
they are to be discreet and avoid ostenta-
good and
the
to
believers of either
true
Mohammed's conduct
Vindication of
sex.
and
marrying Zainab
in
the divorced wife of his freedman and adopted son Zaid (who
is
No
term need be observed in the case of Peculiar privileges granted divorced before cohabitation.
mentioned by name).
women to Mohammed to take
in the matter of
women.
Muslims are not
wives.
without permission
Limitation of his license enter
to
house
prophet's
the
after eating they are to retire without incon-
:
veniencing him by familiar discourse
are to be very
:
modest
in their
demeanour to his wives are not to marry any of his wives after Those relations who are permitted to see them unveiled. him. God and His angels bless the prophet. Slander of misbehevers The women are to dress modestly. Warning will be punished. :
and disaffected
the hypocrites
to
the responsibility of
The Chapter The
The wind
mail.
:
of Seba.
unbelievers
The
preaching the resurrection.
praises with David
all
fate
of the
creation undertook
(Mecca.)
Those who have received knowledge
of God.
recognise the revelation. for
The
Medinah.
alone of
faith.
XXXIV. The omniscience
at
Man
infidels at the last judgm.ent.
at
Mohammed
and mountains sing him he makes coats of
iron softened for
subjected to
mock
birds
Solomon
:
:
a fountain of brass
made
work for him his death only discovered by means of the worm that gnawed the staflF that The prosperity of Seba bursting of the supported his corpse.
to flow for
him
:
the ^inns compelled to
:
:
dyke gods
(el :
'Arim) and ruin of the town.
they cannot intercede for their worshippers
at the last day.
and the weak
when assembled
Fate of the misbelievers on that day
shall dispute as to
affluence of the sl:all
Helplessness of the false
Meccans
will
'
the
proud
The
The
angels
The Meccans
accuse
only increase their ruin.
disown the worshippers of
:
which misled the others.
false
gods.
See Introduction, p. xx.^v.
:
OF THE QURAN.
Mohammed
of imposture
so did other nations deal with their
;
prophets and were punished for
on
Mohammed
it.
The wretched
suspicion of insanity.
GV
is
cleared of the
plight of the
misbelievers
the last day.
XXXV,
The Chapter
of the Angels, or, the Creator. (Mecca.)
who makes
Praise of God, unity
:
Punishment vexed on earth
God
account.
Mohammed
believe
:
of another.
he
is
Mohammed
The power of God They will
of believers, and of those
The
day.
than other people.
If
The
Reward of
the God-fearing,
punish-
:
confounded
idolaters shall be
and more arrogant and unbelieving
Quraii- in spite of their promises
them
are
God were
would not leave so much
soul shall bear
read and follow the Qur'an
the infidels.
of the examples around
them
who
No
cannot compel people to
Other nations have accused their
only a warner.
prophets of imposture, and perished.
ment of hell for on the judgment
not to be
the helplessness of the idols.
:
disclaim their worshippers at the resurrection. the burden
is
sends rain to quicken the dead
a sign of the resurrection.
in all nature
God's
were accused of imposture.
in store for the unbelievers.
their
this is
:
shown
the angels his messengers.
Mohammed
before
apostles
to
as a beast
punish
on
men
as they deserve he
the earth
;
but
He
respites
for a time.
XXXVI. The Chapter of Y. S. (Mecca.) Mohammed is God's messenger, and the Qur'an is a revelation from God to warn a heedless people. The infidels are predestined All men's works shall be recorded.
not to believe.
of Jesus rejected at Antioch to follow their advice
:
he
The
is
stoned to death by the populace
Gabriel cries out and the sinful people are destroyed.
laugh
ample
apostles
'Habib en Na^^ar exhorts the people
:
Men
will
who come to them; but they have an exThe nations who have perished before them.
at the apostles
in
the
quickening of the dead earth
power shown
is
a sign of the resurrection.
in the procreation of species.
The
God's
alternation of night
and day, the phases of the moon, the sun and moon in So too the preservation of orbits, are signs of God's power. in ships at sea.
command.
Almsgiving enjoined
The sudden coming
:
their
men
the unbelievers jeer at the
of the judgment day.
Blessed
:
ABSTRACT OF THE CONTENTS
CVl
state of the believers in Paradise, hell.
iMoliammed
is
no mere
The
God's providence.
and misery of the unbelievers in The Qur'an an admonition.
poet.
gods
false
not be able to help their
will
Proofs of the resurrection.
vi'orshippers.
The Chapter
XXXVII.
of the Ranged.
(Mecca.)
who drive the clouds, and by those who rehearse the Qur'an that God is one alone They guard the gates of heaven, and pelt the devils who would Oath by the angels ranged
rank, by those
in
1
Do
Meccans imagine themselves at God's signs and deny the resurrection ? The false gods and the Meccans shall recriminate They say now, Shall we leave each other at the judgment day.
listen there with shooting-stars.
the
mock
stronger than the angels that they
'
mad
our gods for a
They
poet?'
shall taste hell-fire for their
Description of the
unbelief, while the believers are in Paradise.
delights thereof:
the
maidens there:
unbelieving former comrades in
Immortality of the blessed,
hell.
Ez Zaqqum
the accursed tree in hell
posterity of
Noah were
He
the blessed shall see their
Abraham mocks
blessed.
The
horrors of that place.
:
at
and breaks
condemned to be burnt alive, but is delivered up his son Ishmael as a sacrifice obeys, Moses and His posterity is blessed. but his son is spared. Aaron too left a good report behind them so too did Elias, who
the idols. is
is
commanded
to offer
;
;
Lot was saved.
protested against the worship of Baal.
was delivered by a
fish.
after
The
gourd.
Jonas
is
sent to preach to the people of
The Meccans rebuked
the city (of Nineveh).
has daughters, and
Jonas
having been thrown overboard and swallowed
saying that
for
He
for saying that
akin to the ^^inns.
is
angels declare that they are but the humble servants of God.
God The The
success of the prophet and the confusion of the infidels foretold.
The Chapter
XXXVIII.
Oath by the Qur'an. perished
for
unbelief and
for
saying
sorcerers and the Scriptures forgeries thereby.
Any
hosts
of
S.
(IMecca.)
Example of former generations who
:
that
the
their
prophets were
Meccans
are
warned
of the confederates shall be routed.
of the people of Noah, 'Ad, Pharaoh, Thamiid, and Lot
Meccans must expect patient of
on David.
the
same.
Mohammed
Fate :
exhorted to
the
be
reminded of the powers bestowed The parable of the ewe lambs proposed to David by
what they say: he
is
OF THE QURAN.
cvil
the two antagonists.
David exhorted not to follow lust. The heaven and earth were not created in vain as the misbelievers think the Qur'an a reminder. Solomon lost in admiration of his horses :
neglects
devotions,
his
Solomon's likeness
but
repenting
A
them.
slays
^inn
in
on his throne to -punish him he repents, and prays God for a kingdom such as no one should ever possess again. The wind and the devils made subject to him. The patience of Job. Abraham, Isaac, and Jacob Elisha and Dhu set
is
:
:
Happiness of the righteous
Kifl.
recrimination of the wicked in
Mohammed
hell.
people and proclaim God's unity.
obedience of
Iblis,
day
that
may
who
follow
he
him
who
The
expelled
:
he
only sent to warn
creation of is
man and
dis-
judgment But he and those
respited
seduce people to misbelief.
shall
XXXIX.
is
'I
Misery and mutual
in Paradise.
till
the
hell.
fill
The Chapter
of the Troops.
(Mecca.)
Rebuke to the idolaters who say they serve false gods as a means of access to God himself. The unity of God, the creator and controller of the universe. His independence and omnipotence.
Ingratitude of
man
the believers and unbelievers. religion
day
if
and
to Islam
:
he disobeys the
he
is
call.
Paradise promised to those the soil
God's
for
who
The Meccans
are
reject the Qur'an.
fear
torment
Hell-fire is
prepared for the
who
is
the
Threat of the judgment day.
Warning
not immortal.
men
to those
who
The Qur'an
to follow
during sleep, and those
sent back.
No
the unity of
God
who
it.
who
lie
assert the truth.
terrifies
the idolaters.
infidels will regret
Ingratitude of
man
for
warned by the
fate
of their predecessors.
it is
too
God's help
late.
is
Human
a guide, but the souls are taken
are destined to live
intercession allowed with
The
between them.
ance before
infidels.
irrigation of
not to be frightened with the idols of the Meccans.
prophet cannot compel
God
judgment
The Qur'an makes
signs.
creep.
Their helplessness demonstrated.
to
The
avoid idolatry.
against God, and promise of reward to those
Mohammed
at the
warned by the fate of their predecessors not to Parable showing the uncertain position of the
Mohammed
idolaters.
God
called to sincerity of
is
to fear the
and the growth of corn are
skins of those
Difference between
help.
Mohammed
God. Prayer
on
on
are
The doctrine of to God to decide
the resurrection day.
in trouble.
The Meccans
are
Exhortation to repent-
Salvation of the God-fearing.
God
the
ABSTRACT OF THE CONTENTS
Cviii
Description of the
creator and controller of everything. All souls driven in troops to
ment.
The Chapter
XL.
who
nations
The
judg-
(Mecca.)
encouraged by the
rejected their apostles.
last
to hell.
of the Believer.
Mohammed
Attributes of God.
heaven or
fate
of other
angels' prayer for the
The terrors of the The vestiges of warn the people. The
Despair in hell of the idolaters.
believers.
judgment day.
God
former nations are
alone the omniscient judge.
still
visible in the land to
Moses and Pharaoh the latter wishes to kill Moses but Pharaoh bids Haman cona secret believer makes a long appeal God saves the struct a tower to mount up to the God of Moses. JMutual rebeliever, and Pharaoh is ruined by his own devices. Exhortation to patience and praise. crimination of the damned. Those who wrangle about God rebuked. The certain coming of the Hour. The unity of God asserted and His attributes enumerated. The conception, birth, life, and death of man. Idolatry forbidden. story of
;
:
:
Mohammed
Idolaters shall find out their error in hell. to wait for the issue.
God's providence.
Cattle to ride
The example
on and
encouraged
to eat are signs
who
of the nations
of
perished of
old for rejecting the Apostle.
The Chapter
XLI.
The
(INIecca.)
Warning from
of the heavens and the earth.
The
Thamud. against
The
angels descend and encourage those
Precept to return good for
God
creation
and
Punishment of those who
them on the day of judgment.
believe.
The
the fate of 'Ad
very skins of the unbelievers shall bear witness
reject the Qur'an.
with
'Detailed.'
IMeccans are called on to believe the Qur'an.
against temptation
evil.
from the
Refuge
devil.
to
who
be sought
Against sun and
moon
worship.
the idolaters are too
proud
to
with rain
The angels praise God, though do so. The quickening of the earth
The Qur'an
a confirmation of previous scriptures.
If
it
is
a sign.
had been
revealed in a foreign tongue the people would have objected that
they could not understand
it,
and
should have had a revelation in his
was gods
also the subject of dispute. will desert their
that the prophet being
worshippers at the resurrection.
gratitude for God's help in trouble. the truth.
an Arab
own language. Moses' scripture God is omniscient. The false
God
is
Man's
in-
sufficient witness of
OF THE QUr'aN.
The Chapter
XLII.
cIx
of Counsel.
(Mecca.)
God to warn 'the Mother of cities' of the judgment to come. God is one, the creator of all things, who He calls men to the same religion as that of the provides for all. prophets of old, which men have broken up into sects. Mohammed has only to proclaim his message. Those who argue about God None knows when the Hour shall come but shall be confuted. God. The idolaters shall only have their portion in this life. God The Qur'an
inspired by
of His revelation.
will vindicate the truth
due
own
to their
forgiveness
on
The
sins.
for the righteous.
provision of the next world
not sinful to retaliate
It is
The
a duty.
is
the day of
judgment
God
ever seen
if
none
sinners shall have
face to face
best
them
to help
God
He
:
controls
speaks to
No
all.
men
it
mortal has
only through in-
This Qur'an was revealed by a
spiration or his apostles.
is
wronged, though
they are exhorted to repent before
:
Ingratitude of man.
comes.
His creation and provi-
Men's misfortunes by land and sea are
dence signs of His power.
spirit
to
guide into the right way.
XLIII.
The
The Chapter of
original of the Qur'an
nations of old
who mocked
is
at the
(Mecca.)
Gilding.
with God.
The example
of the
God the creator. man with ships and
prophets.
Him who provides The Arabs are rebuked for attributing female offspring to God, when they themselves repine when a They are also blamed female child is born to any one of them. The excuse that this' for asserting that the angels are females. Men
are bidden to praise
cattle
whereon
was the
religion of their fathers will not avail
made
older nations
The
to ride.
:
their
fate.
:
it
is
the
Abraham disclaimed
as
INIeccans were permitted to enjoy prosperity only until the
Apostle came
and now
;
that
sideration at
Mecca and
would have had
believers
men would
have then
all
he has come they
reject him.
would have owned him. Mismore wealth and enjoyment, but that become infidels. Those who turn from
^a'if they still
the admonition shall be chained to devils,
who
God
Mohammed
will take
or not
:
Pharaoh,
he
vengeance on them whether
is
whom
They
had the prophet been a man of con-
are reproved for saying that
it
same
idolatry.
encouraged
to persevere.
he was sent to warn.
shall mislead
them.
live to
see
Moses was mocked by
But Pharaoh and
his people
ABSTRACT OF THE CONTENTS
ex
Answer to the Arabs who objected that Jesus too must come under the ban against false gods. But Jesus did not assume to be a god. Threat of the coming of the Hour. The were drowned.
The damned shall beg The recording angels note down God has no son He is the Lord
joys of Paradise and the terrors of Hell.
make an end of them.
INIalik to
the secret plots of the infidels.
of
:
all.
The Chapter
XLIV,
of Smoke.
of the
last day,
when
a
smoke
(INIecca.)
:
fate
and saying he
Fate of Pharaoh
taught by others or distracted.
Moses
and the un-
shall cover the heavens,
believers shall be punished for rejecting the prophet is
Threat
Unity of God.
Night of the revelation of the Qur'an.
for rejecting
The judgment day
of the people of Tubba'h.
the
:
Zaqqum and the punishment of hell. Paradise and the virgins The Qur'an revealed in Arabic for an admonition. thereof. tree
XLV. God
The Chapter
revealed in nature
:
of the Kneeling.
The law
sea a sign of God's providence.
deny the resurrection, and warning of
The Chapter
XLVI. the only
God and
The
The book
a sorcerer or a forger.
of
:
trading by
given to Israel,
who
to the infidels
their fate
El
of
creator.
first
Answer
then to INIohammed in the Qur'an.
God
(INIecca.)
denunciation of the infidels
on
A'hqaf.
that day.
(Mecca.)
unbelievers call
Mohammed
Moses was revealed
before,
and the Qur'an is a confirmation of it in Arabic. Conception, birth, and life of man. Kindness to parents and acceptance of Islam The misbelievers are warned by the example of 'Ad, enjoined. who dwelt in A'hqaf; and by that of the cities whose ruins lie around Mecca. preaching
Allusion to the ^inns
at Na'-^leh
believers of the
on
his return
punishment of the
who
listened to
from
Ta'if.
Mohammed's
Warning
to
un-
last day.
XLVII. The Chapter of IVTohammed, also called Fight. (Medinah.)
Promise of reward to with the enemy. to
the
to
Exhortation to deal severely
Description of Paradise and of Hell.
some pretended
command
believers.
believers
make war
and hypocrites who
Reproof
hesitate to
against the unbeliever.
obey
Their secret
malice shall be revealed.
Exhortation to believe, and to obey
God and
sacrifice all for the faith.
the Apostle,
and
OF THE QURAN. The Chapter
XLVIII.
Announcement of
CXI
(Medinah.)
of Victory.
God
a victory \
comforts the believers and
The
punishes the hypocrites and idolaters.
oath of fealty
the
:
cowardice and excuses of the desert Arabs with regard to the
Those
expedition of El 'Hudaibiyeh.
The
the spoils gained at Khaibar.
The
excused. collision
oath
behind wish to share
left
incapacitated alone are to be
God
of fealty at the Tree^.
prevented a
between the Meccans and the Muslims when the
were prohibited from making the pilgrimage.
latter
Prophecy of the
pilgrimage to be completed the next year.
The Chapter
XLIX. Rebuke
some of
to
Muslims who had presumed too much
and of others who had
the presence of the Apostle,
rudely to
him
also of a
:
man who had
who were
to attack a tribe
(Medinah.)
of the Inner Chambers.
the
nearly induced
obedient
still
of certain
;
in
called out
Mohammed
Muslims who
contended together; of others who use epithets of abuse against each other
who
;
entertain
unfounded suspicions.
Exhortation to
obedience and reproof of the hypocrites.
The Chapter
L,
Proofs in nature of a future nations of old
who
proximity to him tion.
The
last
the fate of the
Creation of
the two recording angels
judgment and exhortation
:
man
phenomenon
(Mecca.)
that the
Fate of Pharaoh, of 'Ad, of
of Noah.
people
Vindication
of
God's
to believe.
judgment day
Story of Abraham's entertaining the angels
Sodom.
:
death and resurrec-
of the Scatterers.
different natural
come.
struction of
the
Example of
rejected the apostles.
The Chapter
LI.
Oaths by will
:
(Mecca.)
of Q.
life.
the de-
:
Thamud, and of
Mohammed
against
the
charges of imposture or madness.
The Chapter
LII.
Oath last
day.
by
Mount
Sinai
Bliss of Paradise.
soothsayer, poet, nor imposter. superstitions,
and
for
of the Mount.
and
other
things.
Mohammed
is
(Mecca).
Terrors neither a
Reproof of the Meccans
proudly rejecting the prophet.
^
See note to the passage
"^
See Introduction,
p. xl.
in the translation.
of the
madman, for their
)
ABSTRACT OF THE CONTENTS
;xii
The Chapter
LTII.
(Mecca.)
of the Star.
Oath by the star that Mohammed's vision of his ascent to The Description of the same. heaven was not a delusion. amended passage relating to Allat, El 'Huzzah, and Manat\ '
'
Wickedness of asserting the angels to be females. God's omRebuke of an apostate who paid another to take upon him his burden at the judgment day. Definition of the niscience.
and enumeration of God's
true religion,
'
The
splitting
deluge, of
asunder of the moon.'
Thamud,
the people of
(Mecca.)
Mohammed
accused of
Noah and the Sodom, and Pharaoh. The sure
The Meccans warned by
imposture.
attributes.
The Chapter of the Moon,
LIV.
the stories of
<:oming of the judgment.
The Chapter
LV.
of the Merciful.
(Mecca.)
enumeration of the works of the Lord, ending with a descripA refrain runs throughout this chapter, tion of heaven and hell. 'Which then of your Lord's bounties do ye twain deny?'
An
LVL The Terrors
of the
heaven and
hell.
Chapter of the Inevitable. inevitable
The
the controller of
description
of
may
but the clean
condition of a dying man.
The Chapter
LVII.
God
None
Proofs in nature.
touch the Qur'an.
(Mecca.)
day of judgment:
Those who do so before
of Iron.
nature.
all
(Medinah.)
Exhortation to embrace Islam.
the taking of
Mecca
are to have the pre-
cedence.
Discomfiture of the hypocrites and unbelievers at the
last day.
The powers vouchsafed
to
former apostles.
The Chapter of the Wrangler.
LVIII.
Abolition of the idolatrous custom of divorcing
formula
'
thou
art
to
me
(Medinah.)
women
science and omnipresence
:
disaffecied.
Discourse on the duties of true believers.
tion of those
who oppose
LIX.
The
omniof the
Denuncia-
the Apostle.
The Chapter
of the Emigration.
chastisements of the Jews
*
with the
my mother's back.' God's He knows the secret plottings
as
(Medinah
who would not
See Introduction, pp. xxvi, xxvii.
believe in the
:
The
Qur'an.
OF THE QURAN.
cxIII
The
treacherous conduct of
division of the spoils.
The power
the hypocrites.
God's mighty
of the Qur'an.
attri-
butes.
The Chapter of the
LX.
Tried.
(Medinah.)
Exhortations to the Muslims not to treat secretly with the Quraij.
Other idolaters who have not borne arms
Abraham's example.
them may be made
against
Women who
friends of.
desert from
the infidels are to be tried before being received into Islam;
are to be
recompensed
LXL
to the
amount of
]\Ioses
was disobeyed by
A'hmed
(Mecca.)
to fight for the faith,
Jesus prophesies the coming
his people.
The Chapter
has sent the
of the Congregation.
(Medinah.)
The Jews rebuked
prophet.'
illiterate
'
Muslims are not
unbelief.
word and
the Christians rebuked.
:
LXII.
God
women's dowries.
The Chapter of the Ranks.
Believers are bidden to keep their
of
the
if
The husbands
they are really believers they are ipso facto divorced.
for
to leave the congregation during divine
service for the sake of merchandise.
The Chapter of the
LXIII.
The
LXIV.
God
The Chapter of
the creator
:
LXV.
Cheating.
the resurrection
and children must not
The
distract
The Chapter
(Medinah.)
(Place of origin doubtful.) the unity of
God.
the service of
of Divorce.
The Arabs
laws of divorce.
:
men from
of former nations, to believe in God.
and
Hypocrites.
treacherous designs of the hypocrites revealed.
Wealth
God.
(Medinah.)
are admonished, by the fate
The
seven stories of heaven
earth.
LXVI.
The
prophet
The
wives.
The Chapter of is
relieved
jealousies in his
the Coptic slave-girl Mary. infidels.
The example
(Medinah.)
harem occasioned by Exhortation to
:
h
to please his
his intrigue with
hostilities against the
of the disobedient wives of
and of the good wife of Pharaoh [6]
Prohibition.
from a vow he had made
Noah and Lot
and of the Virgin Mary.
:
ABSTRACT OF THE CONTENTS
Cxiv
The Chapter
LXVII.
God
of the Kingdom.
The power
comfiture of the misbelievers in Hell.
Warnings and
in nature.
(Mecca.)
The
the marvels thereof.
the lord of the heavens;
God
of
dis-
exhibited
threats of punishment.
The Chapter of the Pen (also called Nun). (Mecca.) Mohammed is neither mad nor an impostor. Denounced by an
LXVIII.
Example from
insolent opponent.
and not
patient
to follow the
judgment.
infallible
The
Thamiid, and Pharaoh.
Mohammed
cation of
LXX.
An
who denied
deluge and the
last
it,
of 'Ad,
judgment. Vindi-
from the charge of having forged the Qur'an.
The Chapter The
(Mecca.)
of the Ascents.
terrors of the
judgment day.
of Noah.
to the antediluvians
shipped by the Arabs
:
Man's
in-
Certainty of the judgment day.
The Chapter
LXXI. Noah's preaching
:
(Mecca.)
their five idols also
wor-
their fate.
The Chapter of the Ginn. (Mecca.) listen to Mohammed's teaching at Na'y^leh
LXXII.
their
(Mecca.)
of the Inf.vllible. Fate of those
Adultery denounced.
gratitude.
A
owner of the
exhorted to be
unbeliever mockingly calls for a judgment on himself and
companions.
his
Mohammed
example of Jonah.
The Chapter
LXIX.
The
the fate of the
Unbelievers threatened.
'gardens.'
crowd of ^inns
Mohammed
account of themselves.
exhorted to persevere in
preaching.
The Chapter of the Enwrapped.
LXXIII.
Mohammed when wrapped up and pray by night
:
:
is
he
in his
is
(Mecca.)
bidden to arise
to bear with the unbelievers for a while.
Pharaoh
Stated times for prayer pre-
Almsgiving prescribed.
EXXIV.
Mohammed '
is
bidden to repeat the Qur'an and to practise devotion
rejected the Apostle sent to him. scribed.
mantle
The Chapter while covered
This part of the surah
archangel Gabriel on
is
of the Covered.
up
is
(Mecca.)
bidden to arise and preach \
the second revelation after the appearance of the
Mount Hira
;
see Introduction, p. xx.
OF THE QUR'aN.
who mocks at the revelation. Hell The infidels rebuked for demanding mateproof of Mohammed's mission.
Denunciation of a rich
and rial
infidel
nineteen angels.
its
scriptures as a
LXXV. The
CXV
The Chapter of the Resurrection.
resurrection.
Mohammed
repeating the Qur'an so as to
is
commit
(Mecca.)
bidden not to be hurried in it
Dying agony
to mem.ory.
of an infidel.
LXXVI. ^Nlan's
The Chapter
conception and
promised a reward.
whom God
Exhortation to charity.
The Qur'an
in Paradise.
of Man.
(Mecca.)
Unbelievers warned and believers
birth.
Bliss of the charitable
revealed by degrees.
Only those believe
wills.
The Chapter
LXXVII.
of those Sent.
(Mecca.)
Oath by the angels who execute God's behests. last day. Hell and heaven.
LXXVIII.
The Chapter
of the Information.
Another description of the day of judgment,
LXXIX.
Terrors of the
hell,
(Mecca.)
and heaven.
The Chapter of those who Tear Out. (Mecca.) of the day of judgment. The call of Moses. His with Pharaoh chastisement of the latter. The creation
The coming interview
;
and resurrection.
LXXX.
The Chapter
'
He
Frowned.'
The prophet rebuked for frowning on The creation and resurrection.
LXXXI.
The Chapter
vision
alive will
of Gabriel
(Mecca.)
poor blind
of the Folding up.
Terrors of the judgment day.
burned
a
The
female child
believer.
(Mecca.)
who
has been
demand vengeance. Allusion to the prophet's on Mount Hira. He is vindicated from the
charge of madness.
LXXXII.
The Chapter
of the Cleaving asunder.
Signs of the judgment day.
h
2
Guardian angels.
(Mecca.)
ABSTRACT OF THE CONTENTS
CXvi
The Chapter
LXXXIII.
of those
give short Weight.
who
(Mecca.)
Fraudulent traders are warned.
Si^^in, the register of the acts
Hell and heaven.
of the wicked.
LXXXIV. The Chapter
The books
of men's actions.
The
Denunciation of misbelievers.
resurrection.
LXXXV.
The Chapter
of the Zodiacal Signs.
Denunciation of those who persecuted behevers. the fate of Pharaoh
LXXXVI. By
(Mecca.)
of the Rending asunder.
Signs of the judgment day.
(INIecca.)
Example of
and Thamud.
The Chapter
the night star
!
of the Night Star.
(Mecca.) Creation
every soul has a guardian angel.
The
and resurrection of man.
plot of the infidels shall be frus-
trated.
The Chapter
LXXXVII. IMohammed The pleases.
shall
of the
Most High.
(Mecca.)
not forget any of the revelation save what
revelation
is
the
same
as that given to
God
Abraham and
Moses.
LXXXVin.
The Chapter
of the Overwhelming.
Description of the last day, heaven, and
LXXXIX.
(IMecca.)
hell.
The Chapter of the Dawn. (Mecca.) who rejected the apostles. Admonition too much on their prosperity.
Fate of previous nations to those
who
rely
XC.
The Chapter
of the Land.
(Mecca.)
Exhortation to practise charity.
XCI.
The Chapter
of the Sun.
Purity of the soul brings happiness.
XCII.
The Chapter of the
Promise of reward
XCni.
Mohammed
to believers
The Chapter
(Mecca.)
Example of Thamud. Night.
(Mecca.)
and of punishment
of the Forenoon.
encouraged and bidden
to
to idolaters.
(Mecca.)
remember how God has
OF THE QURAN, cared for him hitherto
he
;
is
CXVll
be charitable
to
in
return,
and to
publish God's goodness.
The Chapter
XCIV.
God
of
'Have we not expanded?'
made Mohammed's mission
has
XCV. The Chapter of the Fig. The degradation of man future
(Place of origin doubtful.)
reward and punishment.
:
The Chapter
XCVI.
of Congealed Blood.
Mohammed's first call to 'Read' Abu Laheb for his opposition. XCVII.
The Chapter
The Qur'an
of
revealed on
'
the Qur'an.
Power.'
(Mecca.)
Denunciation of
(Place of origin doubtful.)
the night of power.'
'
(Meccn.)
easier to him.
Its
excellence
:
angels descend thereon.
The Chapter
XCVIII.
of the Manifest Sign.
(Place of
origin doubtful.)
Rebuke
Jews and Christians
to
Mohammed's
The Chapter
XCIX.
for
doubting the manifest sign of
mission.
of the Earthquake.
(Place of origin
doubtful.)
The earthquake preceding C.
The Chapter
the
of the Chargers.
Oath by the charging of war horses. tainty of the
CI.
Man
(Mecca.) ungrateful
is
:
cer-
judgment.
The Chapter The
CII,
judgment day.
of the Smiting.
terrors of the last
The Chapter
day and of
(I\Iecca.)
hell-fire.
of the Contention about Numbers.
(Place of origin doubtful.)
Two the
families of the
more numerous.
cm. The
Arabs rebuked for contending which was
Warning of
the
punishment of
Chapter of the Afternoon.
hell.
(Mecca.)
Believers only shall prosper.
CIV.
The Chapter
of the Backbiter.
Backbiters shall be cast into
hell.
(Mecca.)
ABSTRACT OF THE CONTENTS OF THE QUR AN.
CXvili
The Chapter
CV.
The al
Ajram by
birds
when invading Mecca
The Chapter
CVI.
The Quraij their
of the Elephant.
(Mecca.)
miraculous destruction of the Abyssinian army under Abraha with elephants.
of the Quraij.
(Mecca.)
God
are bidden to give thanks to
for the trade of
two yearly caravans.
CVII.
The Chapter
of
'
Necessaries.'
(Place of origin doubtful.)
Denunciation of the unbelieving and uncharitable.
The Chapter of El Kauthar.
CVIII.
Mohammed
commanded
Threat that
abundance.
his
The Chapter
CIX.
The
is
prophet
will
CX,
offer the
to
enemies
(Mecca.)
sacrifices
be
shall
out of his
childless.
of the Misbelievers.
(Mecca.)
not follow the religion of the misbelievers,
The Chapter of Help. (Mecca.) that men shall join Islam by troops.
Prophecy
CXI.
The Chapter
Denunciation of with hell
CXII.
of Abu Laheb.
Abu Laheb and
(Mecca.)
who
his wife,
are threatened
fire.
The Chapter
of Unity.
(Place of origin doubtful.)
Declaration of God's unity.
CXIII.
The Chapter
of the Daybreak.
(Place of origin
doubtful.)
The prophet CXIV.
The Chapter
The prophet suggestions.
seeks refuge in
God from
of Men.
seeks refuge in
evil influences.
(Place of origin doubtful.)
God from
the devil
and
his evil
THE
QUR'An.
THE QURAN. The Opening Chapter. (I.
In the
name of
Mecca.)
the merciful and compassionate
God. Praise
belongs
the merciful, the
to
day of judgment [5] Guide us !
for aid.
those
Thou
wroth with
;
in the right path,
art gracious to
nor of those
^
[6]
God, the Lord of the worlds,
compassionate, the ruler of the Thee we serve and Thee we ask
^
;
who
the path of
not of those err.
See Preface.
Thou
art
THE QUR
The Chapter (II.
In the
name of
God. A. L. M.i therein
;
That
A
>
AN.
II, 1-13.
of the Heifer.
Medina.)
the merciful and compassionate
^
is
the
book
there
!
is
no doubt
who beheve
a guide to the pious,
in
the
unseen, and are steadfast in prayer, and of what w^e
have given them expend in alms who believe in is revealed to thee, and what was revealed before thee, and of the hereafter they are sure. These are in guidance from their Lord, and these are the ;
wdiat
prosperous.
[5] Verily,
the same to them
if
those
who
misbelieve,
ye warn them or
if
it
is
ye warn them
God has set a seal upon and on their hearing and on their eyes And dimness, and for them is grievous woe.
not, they will not believe.
their hearts is
;
there are those
God and in They would
among men who
say,
'We
believe in
the last day;' but they do not believe.
deceive
God and
those
who do
believe;
but they deceive only themselves and they do not perceive.
In their hearts
is
a sickness, and
God
has
made them still more sick, and for them is grievous woe because they lied. [10] And when it is said to them, 'Do not evil in the earth,' they say, 'We do but what is right.' Are not they the evildoers ? and yet they do not perceive. And when it is said to them, Believe as other men believe,' they say, Shall we '
'
*
For an explanation of these and
similar letters see Introduction.
Although the Arabic demonstrative pronoun means 'that,' the translators have hitherto always rendered it this,' forgetting that it 2
'
is
not an address to the reader, but supposed to be Gabriel's words
of inspiration to
â&#x20AC;&#x201D;
the
begins
'
Mohammed
while showing him the
Eternal original of the '
Read,' and others.
Qur'an
; '
cf.
Umm
al
Kitab
Chapter X, which
THE CHAPTER OF THE HEIFER.
II, 14-22.
believe as fools believe
the fools
Are not they themselves And when
?'
and yet they do not know.
?
who believe, they say, 'We do bebut when they go aside with their devils, they say, 'We are with you we were but mocking!' they meet those lieve
;'
;
God
shall
mock
at
let
them go on
in their
wandering on.
rebellion, blindly
[15]
them and
Those who buy
error for guidance, their traffic
and they are not guided. Their likeness is as the likeness of one^ who kindles a fire; and when it lights up all around, God goes off with their light, and leaves them in darkness that they cannot see. Deafness, dumbness, blindness, and they shall profits not,
not return
wherein
is
Or like a storm-cloud from the sky, darkness and thunder and lightning; they !
put their fingers
in
their ears at the thunder-clap,
for fear of death, for
behevers.
The
their sight,
whenever
therein
God
if
and
;
but when
their sight
O
ye folk
!
it is
He
willed
;
God encompasses
lightning it
well-nigh
misoff
them they walk them they halt and
shines for
dark for
would go
verily,
the
snatches
God
;
off with their is
mighty over
hearing all.
who created you and may fear! [20] who made
serve your Lord
those before you
;
haply ye
the earth for you a bed and the heaven a dome; and sent down from heaven water, and brought forth
therewith fruits as a sustenance for you; so peers for God, the while ye know!
make no
And if ye are in doubt of what we have revealed unto our servant, then bring a chapter like it, and call
But ^
and
your witnesses other than God if ye tell truth. ye do it not, and ye shall surely do it not, then
if
This change of number is
is of frequent occurrence in the Qur'Sn, not incompatible with the genius of the Arabic language.
B 2
;
THE QUR fear the fire
whose
for misbehevers.
who
believe and
>
A
AN.
23-28.
II,
fuel is men and stones \ prepared But bear the glad tidings to those
work righteousness, that
are gardens beneath which rivers flow
they are provided with
;
for them whenever
therefrom they say,
fruit
what we were provided with before,' and they shall be provided with the like - and there are pure wives for them therein, and they shall dwell '
This
is
;
therein for aye.
Why, God
is
not ashamed to set forth a parable
who know that it is truth from the Lord those who disbelieve, they say, 'What is it
of a gnat^, or anything beyond; and as for those believe, they
but as for that
God means by many and He
astray
He
leads
â&#x20AC;&#x201D;but He
leads
this as a parable
guides many;'
?
[25] who break God's covenant after the fixing thereof, and cut asunder
astray only the evildoers;
what God has ordered the earth
;
â&#x20AC;&#x201D; these
it
is
to
be joined, and do
who
evil in
lose.
How can ye disbelieve in God, when ye were dead and He made you alive, and then He will kill you and then make you alive again, and then to Him will ye return ? It is He who created for you all that is in the earth, then he made for the heavens and fashioned them seven heavens and He knows ;
thinofs.
all
And when
thy Lord said unto the angels,
about to place a vicegerent
'
'
That
^
The vagueness
is,
fruits like '
This
is
am
I
the earth,' they said,
in
the idols. in
is
the original
each other,' or 'like the in
answer
;
fruits
their
is
it
to the objections that
names
to
variously interpreted
of earth.'
the mention of such small things as the
which give
'
'
had been taken against and the bee,'
spider
'
two of the chapters of the Qur'an.
'
THE CHAPTER OF THE HEIFER.
29-36.
II,
Thou
'Wilt
place therein one
and shed blood ? hallow Thee.'
know
we
[30]
who
will
'
evil therein
Thy
celebrate
Said (the Lord),
do
5
I
praise
and
know what ye
And He taught Adam the names, all of He propounded them to the angels and 'Declare to me the names of these, if ye are not'
them; then said,
truthful^'
ledge
is
They
'Glory be to Thee! no know-
said,
ours but what
'Thou
Thou
thyself hast taught us,
wise.' Said the Lord, 'O Adam declare to them their names;' and when he had declared to them their names He said, Did I not say to you, I know the secrets of the heavens and of the earth, and I know what ye show and what ye were hiding ?' And when we said to the angels, 'Adore Adam,' they adored him save only Iblis, who refused and was too proud and became one of the misbelievers. And we said, O Adam dwell, thou and thy wife, in Paradise, and eat therefrom amply as you wish but do not draw near And this tree or ye will be of the transgressors. Satan made them backslide therefrom and drove them out from what they were in, and we said, Go down, one of you the enemy of the other, and in the earth there is an abode and a provision for a time.' [35] And Adam caught certain words from his Lord, and He turned towards him, for He is the Go compassionate one easily turned. We said, down therefrom altogether and haply there may come from me a guidance, and whoso follows my guidance, no fear is theirs, nor shall they grieve.
verily
art the
knowing, the
'
'
;
'
'
^
That
is,
man would be The whole tradi-
truthful in their implied suggestion that
inferior to themselves in
wisdom and obedience.
tion here alluded to of the
Talmudic Arab tribes.
creation accords with the
legends, and was probably current
among
the Jewish
THE QUR
Âť
A
AN.
II, 37-49-
But those who misbeheve, and
call
our signs
lies,
they are the fellows of the Fire, they shall dwell therein for aye.'
O ye children of Israel remember my favours which I have favoured you with fulfil my covenant and I will fulfil your covenant me therefore dread. Believe in what I have revealed, verifying what ye !
;
;
have eot, and be not the first to disbelieve in it, and do not barter my signs for a little price, and me do ye fear. Clothe not truth with vanity, nor [40] Be steadfast hide the truth the while ye know. down with those bow and alms, the give in prayer, who bow. Will ye order men to do piety and forget ? ye read the Book, do ye not then underSeek aid with patience and prayer, though
yourselves stand
?
a hard thing save for the humble, who think that they will meet their Lord, and that to Him will it
is
they return.
O
ye children of Israel! remember my favours I have favoured you with, and that I have
which
Fear the day you above the worlds. for anrecompense any pay shall soul no wherein other soul, [45] nor shall intercession be accepted for it, nor shall compensation be taken from it, nor shall preferred
they be helped. When we saved you from Pharaoh's people who sought to wreak you evil and woe, slaughtering
your sons and letting your women live; in that was a great trial for you from your Lord. When we divided for you the sea and saved you and drowned Pharaoh's people while ye looked on. When we treated with Moses forty nights, then ye took the calf after he had gone and ye did wrong. Yet then we forgave }ou after that perhaps ye ;
;
THE CHAPTER OF THE HEIFER.
11,50-56.
may be
grateful,
[50]
7
And when we gave Moses
the
perhaps ye
will
Scriptures and the Discrimination
;
said to his people, 'O my have wronged yourselves in taking this calf; repent unto your Creator and kill each other' that will be better for you in your Creator's eyes and He turned unto you, for He is the compassionate one easily turned.' And when ye said to Moses, O
When Moses
be guided. people
!
Ye
;
'
Moses! we
will
we
not believe in thee until
see
God
and the thunderbolt caught you while ye yet looked on. Then we raised you up after your death perhaps ye may be grateful. And we overshadowed you with the cloud, and sent down
manifestly,'
;
Eat of the good things did not wrong us, but it was themselves they were wronging. [55] And when we said, 'Enter this city^ and eat therefrom as and enter the gate worshipplentifully as ye wish ping and say 'hi //at un ^ So will we pardon you your sins and give increase unto those who do well.' But those who did wrong changed it for another * word than that which was said to them and we sent down upon those who did wrong, wrath from heaven for that they had so sinned.
the manna and we have given
the quails
'
;
They
you.'
;
:
Exodus
^
Cf.
2
According
xxxii. 24, 26, 27, to
some commentators, Jerusalem
;
and according
to others, Jericho. ^
The word means Remission,
or laying
down
the burden (of
sins). * Some say the expression they used was habbah fi sha'hirah, a grain in an ear of barley,' the idea being apparently suggested by the similarity between the words 'hi//ah, as given above, and '
'hin/ah, 'a grain of wheat.'
The commentators add
that they
crept in in an indecent posture instead of entering reverently as
they were bidden.
THE QUR'aN.
When we
said,
Moses, '
too,
II, 57-61.
asked drink for his people and and from it
Strike with thy staff the rock,'
man among them Eat and drink of what God has provided, and transgress not on the earth
burst forth twelve springs
knew
his drinking place.
each
;
'
as evildoers.'
And when they said, O Moses, we cannot always bear one kind of food pray then thy Lord to bring forth for us of what the earth grows, its green herb^s, '
;
cucumbers,
its
Said he, best
is
ask.'
'
?
its garlic,
its lentils,
and
its
onions.'
Do ye ask what is meaner instead of what Go down to Egypt,â&#x20AC;&#x201D; there is what ye
Then were they
smitten with abasement and
met with wrath from God. That was because they had misbelieved in God's signs and killed the prophets undeservedly; that was for that they were rebellious and had transgressed.
poverty, and
of those who believe, or it be Jews or Christians or Sabseans, whosoever believe in God and the last day and act aright, they have their reward at their Lord's hand, and there is no fear for them, nor shall they Verily,
those
whether
who
are
grieve. [60]
And when we
took a covenant with you and
^; 'Accept what we have brought you with strong will, and bear in mind what is therein, haply ye yet may fear.' Then did ye turn aside after this, and were it not
held the mountain over you
for God's grace towards you and His mercy, ye would have been of those who lose. Ye know too of those among you who transgressed upon the
^
The Mohammedan
legend
is
that this
was done by the angel
Gabriel to terrify the people into obedience.
THE CHAPTER OF THE HEIFER.
62-68.
II,
Sabbath, and we and spurned ^.'
said,
Become ye
'
9
apes, despised
Thus we made them an example unto those who them, and those who should come and a warning unto those who fear. after them, And when Moses said to his people, God bids stood before
'
you slaughter a cow",' they a jest of us
Said he,
? '
'
said,
'Art thou making
seek refuge with
I
God
from being one of the unwise.' They said, Then pray thy Lord for us to show us what she is to be.' '
He answered, He saith it is a cow, nor old, nor young, of middle age between the two so do as ye are bid.' [65] They said, Pray now thy Lord to '
;
'
show us what her colour is to be.' He answered, He saith it is a dun cow, intensely dun, her colour delighting those who look upon her.' Again they said, Pray thy Lord to show us what she is to be for cows appear the same to us then '
'
;
;
He answered, be guided.' He saith, it is a cow, not broken in to plough the earth or irrieate the tilth, a sound one with no Now hast thou blemish on her.' They said,
we,
God
if
will,
shall
'
'
brought the truth.' And they slaughtered her, though they came near leaving it undone. When too ye slew a soul and disputed thereupon, and God brought forth that which ye had hidden, then 1
we
The
said,
tradition
'
is
Strike that
him with part of
some
her.'
Thus
inhabitants of Elath (Akabah) were
transformed into apes for catching fish on the Sabbath in David's Other commentators say that the expression is only time. figurative. 2
The legend embodied
in this
passage and what follows ap-
pears to be a distorted account of the heifer ordered by the Mosaic law to be slain in expiation of a murder, the perpetrator of which haxl not
been discovered.
Deut. xxi. 1-9.
!
;
THE QUR
lO
God
brings the dead to
haply ye
signs, that
may
AN.
life
69-74.
II,
and shows you His
understand.
Yet were your hearts hardened even after that, they were as stones or harder still, for verily of stones are some from which streams burst forth, and of them there are some that burst asunder and the water issues out, and of them there are some
till
that
fall
down
careless of
[70]
for fear of
what ye
God
God
but
;
never
is
do.-
Do ye crave that they should believe
you when
already a sect of them have heard the word of
God
and then perverted it ^ after they had understood it, though they knew ? And when they meet those who believe they say, We believe,' but when one goes aside with another they say, Will ye talk to them of what God has opened up to you, that they may argue with you upon it before your Lord ? Do ye not therefore understand ? Do they not then know that God knoweth what they keep secret and what they make known abroad ? And some of them there are, illiterate folk, that *
'
'
know not
the Book, but only idle tales
;
for they
But woe to those who write out the Book with their hands and say this is from God to buy therewith a little price and woe to them for what their hands have written, and woe to them for what they gain do but fancy.
'
'
!
And
then they say,
'
Hell
save for a number of days'-.' a covenant with God?' but ^
A A
Say,
God
constant charge against the Jews
rupted the Scriptures. -
fire shall
superstition of certain Jews.
is
'
not touch us
Have ye
taken
breaks not His that of having cor-
1
!
II,
THE CHAPTER OF THE HEIFER.
75-8o.
Or do ye
covenant.
know ? [75] Yea
say of
God
1
that which ye do
not
!
whoso gains an
passed by his
evil gain,
those are
sins,
and
is
encom-
the fellows of the
Fire, and they shall dwell therein for aye But such as act aright, those are the fellows of Paradise, !
and they
shall dwell therein for
aye
And when we
took from the children of Israel a covenant, saying, Serve ye none but God, and to '
your two parents show kindness, and to your kindred and the orphans and the poor, and speak to men kindly, and be steadfast in prayer, and give alms and then ye turned back, save a few of you, and swerved aside. ;
'
And when we
took a covenant from you, 'shed ye
not your kinsman's blood, nor turn your kinsmen
out of their homes
:
then did ye confirm it and were witnesses thereto. Yet ye were those who slay your kinsmen and turn a party out of their homes, and back each other up against them with sin and enmity. But if they come to you as captives ye ransom them and yet it is as unlawful for you to turn them out Do ye then believe in part of the Book and disbelieve in part ? But the reward of such among you as do that shall be nought else but disgrace in this worldly life, and on the day of the resurrection shall they be driven to the most grievous torment, for God is not unmindful of what ye do. [80] Those who have bought this worldly life with the Future, the torment shall not be lightened from them nor shall they be helped. ^
'
!
^
â&#x20AC;&#x201D;
Alluding to some quarrels
among
the Jewish Arabs.
'
.
'
'â&#x20AC;˘
THE QURAN.
12
II,
81-88
We gave Moses the Book and we followed him up with other apostles, and we gave Jesus the son of Mary manifest signs and aided him with Do ye then, every time an apothe Holy Spirit. stle comes to you with what your souls love not, proudly scorn him, and charge a part with lying and slay a part
?
They say, 'Our hearts are uncircumcised nay, God has cursed them in their unbelief, and few it And when a book came down is who do believe. what they had with them, confirming God from ;'
though they had before prayed those
who
when
misbelieve, yet
for victory
that
came
to
over
them
'
â&#x20AC;&#x201D;
which they knew, then they disbelieved it, God's curse be on the misbelievers. For a bad bargain have they sold their souls, not to believe in what God has revealed, grudging because
sends down of His grace on whomHe will; and they have
God
soever of His servants
brought on themselves wrath after wrath and for the misbelievers is there shameful woe.
And when they are told to believe in what has revealed, they say, 'We believe in what but they disbelieve in all has been revealed to us confirming what they truth beside, although it is the [85]
God
;
'
have.
Say,
'
Wherefore did ye
kill
God's prophets
ye were true believers ?' Moses came to you with manifest signs, then ye took up with the calf when he had gone and did so wronor. And when we took a covenant with you
of yore
if
Take what and raised the mountain over you, we have given you with resolution and hear '
;
The
Qui' an.
3
THE CHAPTER OF THE HEIFER.
11,89-96.
they said,
We
'
Hear but disobey
made
to drink the calf
their
unbeHef \
Say,
down '
An
;'
1
and they were
into their hearts for
evil
thing
is
it
which
your belief bids you do, if ye be true believers.' Say, If the abode of the future with God is yours alone and not mankind's long for death then if ye '
:
But they will never long for it because of what their hands have sent on before; but God is knowing as to the wrong doers. speak the
[90]
truth.'
Why, thou
wilt find
them the greediest of men
and of those who associate others with God one would fain live for a thousand years, but he will not be reprieved from punishment by being let for
life
;
â&#x20AC;&#x201D;
God seeth what they do. 'Who is an enemy to Gabriel^?'
live, for
Say,
for
he hath
revealed to thy heart, with God's permission, confirmation of what had been before, and a guidance aijd glad tidings to believers.
God and His and Michael
â&#x20AC;&#x201D;
We
believers. signs,
?
Who
is
and none
Verily, God is an enemy to the unhave sent down to thee conspicuous will
disbelieve therein except the
Or every time they make
evildoers.
will a part of
them do not
an enemy to
angels and His apostles and Gabriel
them repudiate
it ?
a covenant,
Nay, most of
believe.
And when
there comes to them an apostle confirming what they have, a part of those who have received the Book repudiate God's book, cast[95]
ing
^
it
behind their backs as though they did not
Exodus
xxxii. 20.
objected to Mohammed's assertion that the archangel Gabriel revealed the Qur'an to him, saying that he was an avenging angel, and that had it been Michael, their own guardian ^
The Jews
angel (Dan.
xii.
i),
they would have believed.
THE QURAN.
14
And
know.
they
follow
IT, 97-100.
which
that
the
devils
â&#x20AC;&#x201D;
not it was Solomon's kingdom Solomon who misbelieved ^ but the devils who misand what has been believed, teaching men sorcery, revealed to the two angels at Babylon, Harut and Marut ^ yet these taught no one until they said, against
recited
;
â&#x20AC;&#x201D;
;
We
'
are but a temptation, so do not misbelieve.'
Men
them only
learn from
that
by which they may
but they can harm no one therewith, unless with the permission of God, and they
man and
part
wife
them and
learn what hurts
knew
yet they
;
that
profits
them
And
not.
who purchased
he
it
would
have no portion in the future but sad is the price at which they have sold their souls, had they but known. But had they believed and feared, a reward from God were better, had they but known. ;
O *
who
ye
say not 'rahina,' but say
believe!
un/^urna^' and hearken
shall
for
;
unto misbelievers
be grievous woe.
They who
misbelieve, whether of those
who have
Book or of the idolaters, would fain that no good were sent down to }^ou from your Lord but the
;
God
His mercy Lord of mighty grace.
specially favours with
God
will, for
is
Whatever verse we may annul
[100]
whom He
or cause thee
^ Solomon's acts of disobedience and idolatry are attributed by Muslim tradition to the tricks of devils, who assumed his
form. ^
Two
(Gen.
vi.
angels 2)
who having
fallen in love with
were condemned to hang
where they teach men magic. ^ The Jewish Arabs used the In Arabic it
it
with the
signifies
'
merely means
Hebrew
behold
'
'
men
Babylon,
of these two words derisively.
observe
root rii'ha,
us.'
first
daughters of
in chains in a pit at
us,'
but the Jews connected
to be mischievous.'
UnZ/zurna
5
II,
THE CHAPTER OF THE HEIFER.
lOl-Loy.
to forget, like
it
we
will
bring a better one than
dost thou not
;
Dost thou not
all ?
dom
1
know know
that
God
it, or one mighty over
is
that God's
of the heavens and the earth?
is
the kine-
nor have ye
God a patron or a help. ye wish to question your apostle as Moses
besides
Do
was questioned aforetime belief in
exchange for
but whoso takes mis-
?
faith
has erred from the level
road.
Many
of those
who have
the
Book would
fain
turn you back into misbelievers after ye have once believed, through truth has been
envy from themselves, after the but pardon to them God brings His command verily,
made manifest
and shun them till God is mighty over
;
;
all.
Be ye steadfast in prayer, and give alms and whatsoever good ye send before for your own souls, ye shall find it with God, for God in all ye do doth see. [105] They say, 'None shall enter Paradise save ;
such as be Jews or Christians ;' that is their faith. Say thou, Bring your proofs, if ye be speaking truth.' *
Aye, he who resigns^ his face to God, and who is kind, he shall have his reward from his Lord, and no fear shall be on them, and they shall not grieve.
The Jews say, 'The Christians rest on nought;' and the Christians say, 'The Jews rest on nought;' and yet they read the Book. So, too, say those who know not, like to what these say but God shall judge between them on the resurrection day concerning that whereon they do dispute. ;
^
The word resignation (Islam) is that by which Mohammed's is known and by which it is spoken of in the Qur'an.
religion
6
>
A
THE QURAN.
1
11,108-115.
But who is more unjust than he who prohibits God's mosques ^ that His name should not be mentioned
and who
there,
to ruin them ? them except in fear, world, and in the future
strives
'Tis not for such to enter into for
them
is
disgrace in this
mighty woe. God's is the east and the west, and wherever ye turn there is God's face verily, God comprehends and knows. God takes unto Himself a son.' [i 10] They say, Celebrated be His praise-! Nay, His is what is in the heavens and the earth, and Him all things obey. The Originator of the heavens and the earth, ;
'
when He '
BE,' and
'
Unless
And
decrees a matter
He
doth but say unto
it,
it is.
who do
those
God
not
speak to
know
(the Scriptures) say,
or there comes a sign.'
us,
So spake those before them
like
unto their speech.
Their hearts are
We
have made mani-
We
alike.
unto a people that are sure.
fest the signs
good
all
have sent thee with the truth, a bearer of and of warning, and thou shalt not be
tidings
questioned as to the fellows of
The Jews the
Christians,
hell.
not be satisfied with thee, nor yet
will
until
Say, 'God's guidance
thou is
followest
their
the guidance;' and
creed. if
thou
knowledge that has thou hast not then from God a
followest their lusts after the
come
to
thee,
patron or a help. [115]
'
They
to
Probably alluding to
prevented
I. e.
God
forbid
!
have brought the Book
the occasion
IMohammed from using
of the Hi"-rah. O ^
whom we
the
on which the Meccans
Kaabah,
in the sixth
year
II,
THE CHAPTER OF THE HEIFER.
II6-120.
I
7
and who read it as it should be read, beHeve therein; and whoso disbeheve therein, 'tis they who lose thereby.
O
children of Israel
remember my favours with
!
which I favoured you, and that I have preferred you over the worlds. And fear the day when no soul shall pay a recompense for a soul, nor shall an received therefrom, nor any interand they shall not be helped. when his Lord tried Abraham with words,
equivalent be cession avail
And and he
;
fulfilled
them,
He
said,
Verily,
'
my
God
seed?'
'My
said,
will set
I
Said he,
thee as a high priest^ for men.'
'And
of
covenant touches not
the evildoers.'
And when we made
House
the
a place of resort
^
unto men, and a sanctuary, and (said) take the
Abraham ^ for a place Abraham and
station of
covenanted with '
Do
the
ye two cleanse
my
those
for
circuit,
;
and
saying,
house for those who make
who pay
who bow down, and
for those
of prayer Ishmael,
devotions
for
there,
those too
who
adore.' [i 20] When Abraham said, Lord, make this a town of safety, and provide the dwellers there with fruits, '
such as believe said, little
'
^
in
God and
fire,
Imam,
the last day!'
he who misbeHeves,
to enjoy, then will
of the
is
And
an
the
evil
name
I
him
drive
journey
will
will
I
it
be.'
given to the priest
who
(God)
give him but
to the
torment
leads the prayer,
it
equivalent to Antistes. ^
The Kaabah
or square temple
at
Mecca
is
spoken of as
Bait Allah = Bethel, 'the house of God.' ^
The
Muqam
Ibrahim,
in
the
so-called footprint of the patriarch [6]
C
is
Kaabah shown.
enclosure, where a
8
THE QURAN.
1
And when Abraham
II,
121-128.
up the foundations of Lord! receive it from us, Lord and verily, thou art hearing and dost know. make us too resigned^ unto Thee, and of our seed also a nation resigned unto Thee, and show us the
raised
House with Ishmael,
'
!
and turn towards us, verily, Thou art easy Lord and send them and merciful. an apostle from amongst themselves, to read to them Thy signs and teach them the Book and wisdom, and to purify them; verily. Thou art the our
rites,
to be turned
!
mighty and the
Who
one who
him
wise.'
is
of soul
foolish
this world,
in
Abraham save we have chosen
averse from the faith of
is
and
in
?
for
the future he
is
surely
of the righteous. [125]
he
said,
When '
I
his
am
Lord
said to him, 'Be resigned,'
resigned
^
unto the
Lord of the
worlds.'
And Abraham
instructed his sons therein,
and
Jacob (saying), 'O my sons! verily, God has chosen for you a religion, do not therefore die unless ye be resigned
^.'
Were ye then witnesses when Jacob was facing death, when he said to his sons, 'What will ye serve when I am gone?' They said, We will serve thy God, the God of thy fathers Abraham, and Ishmael, and Isaac, one God; and we are unto Him re'
signed."
That is a nation that has passed away, theirs is what they gained; and yours shall be what ye have gained ye shall not be questioned as to that which they have done. ;
'
See note,
p. 15.
ye become Muslims.'
The
last
sentence might be rendered
'until
9
THE CHAPTER OF THE HEIFER.
11,129-135-
1
They say, Be ye Jews or Christians so shall ye be guided.' Say, Not so but the faith of Abraham the 'Hanif^, he was not of the idolaters.' '
'
!
Say
'We
believe in God, and
what has and what has been revealed to Abraham, and Ishmael, and Isaac, and Jacob, and the Tribes, and what was brought to Moses and Jesus, and what was brought unto the Prophets from their Lord we w^ill not distinguish between any one of them, and unto Him are we resigned.' [130]
ye,
been revealed
to
us,
;
If they believe in that in
are they guided
;
but
if
only in a schism, and
them, for
He
which ye believe, then
they turn back, then are they
God
will suffice
thee against
both hears and knows.
The dye ^
of God and who is better than God at and we are worshippers of Him. Say, Do ye dispute with us concerning God, and He is our Lord and your Lord ? Ye have your works and we have ours, and unto Him are we sincere.' Do ye say that Abraham, and Ishmael, and Isaac, and Jacob, and the Tribes were Jews or Christians ? Say, 'Are ye more knowing than God ? Who is more unjust than one who conceals a testimony that he has from God ?' But God is not careless of what
dyeing
!
? '
ye do.
That is a nation that has passed away; theirs what they gained, and yours shall be what ye have gained ye shall not be questioned as to that which they have done. [135]
is
;
^
The word means
in
Arabic 'inclining to what
often used technically for one ^
who
The metaphor
translated
is
right;'
it is
professes El Islam.
is derived from dyeing cloth, and must not be by the technical word baptism, as in Sale's version.
C 2
THE QURAN.
20
The
fools
among men
II,
will say,
'
What
136-140.
has turned
on which they were agreed?' Say, God's is the east and the west, He guides whom He will unto the right path ^.' Thus have we made you a middle nation,to be witnesses against men,
them from
their qiblah^
'
and that the Apostle may be a witness against you. We have not appointed the qiblah on which thou wert agreed, save that we might know who follows the Apostle from him who turns upon his heels ;
although
But God
doth guide.
God
verily,
We
we
towards
it
that
will
not waste your
surely turn thee to a qiblah
^'
;
wherever ye
for verily, those
;
it
face towards the
your faces
be, turn
who have
the truth from their Lord
is
faith, for
kind and merciful.
Turn then thy
like.
Sacred Mosque
will
is
often turn about thy face in the
see thee
heavens, but
know
men
with
thou shalt
whom God
a great thing save to those
it is
the ;
Book
â&#x20AC;&#x201D; God
is
not careless of that which ye do.
And
[140]
if
who
thou shouldst bring to those
have been given the Book every sign, they would not follow your qiblah and thou art not to follow their qiblah; nor do some of them follow the qiblah and if thou followest their lusts of the others after the knowledge that has come to thee then art ;
:
thou of the evildoers. ^
The
point to which they turn in prayer, from qabala,
'
to
be
before.' 2
At
first
adoration.
Mohammed and
his followers
adopted no point of
After the hi^^rah, or flight from
Mecca
to INIedina,
however, he bade them turn their face, as did the Jews, to the temple at Jerusalem but in the second year of the hi^rah he ;
resumed the ancient Arab
Mecca when he ^
I. e.
prayed.
at IMecca.
plan,
and turned
to
the
Kaabah
at
TI,
THE CHAPTER OF THE HEIFER.
!4i-M9.
21
Those whom we have given the Book know him know their sons, although a sect of them
^
as they
do surely hide the
truth, the while they know. from thy Lord be not therefore one of those who doubt thereof. E,yery sect has some one side to which they turn (in prayer) but do ye hasten onwards to good works wherever ye are God will bring you all
The
truth
(is)
;
;
;
verily, God is mighty over all. From whencesoever thou comest forth,
together
-
;
there turn
thy face towards the Sacred Mosque, for it is surely truth from thy Lord God is not careless about what* ye do. [145] And from whencesoever thou ;
comest
forth,
there turn thy face towards the Sacred
Mosque, and wheresoever ye are, turn your faces towards it, that men may have no argument against you, save only those of them who are unjust and fear them not, but fear me and I will fulfil my favours to you, perchance ye may be guided yet. Thus have we sent amongst you an apostle of yourselves, to recite to you our signs, to purify you and teach you the Book and wisdom, and to teach you what ye did not know remember me, then, and I will remember you thank me, and do not ;
;
;
misbelieved
O
ye
who do
believe
from prayer,
verily,
not of those
who
seek aid from patience and
!
God
is
with the patient.
are) dead, but rather living ^
know Mohammed from
I. e.
alleged to contain about him. 2
On
^
Or
say
;
but ye do not perceive.
the prophecies the Scriptures are
See Introduction.
the last day. rather be not ungrateful, the
of benefits received as well as of *
And
are slain in God's way* (that they
I. e.
in the cause of religion.
word Kufr implying negation
faith.
Âť
A
THE QURAN.
22
II,
150-159.
[150] We will try you with something of fear, and huneer and loss of wealth, and souls and fruit but give good tidings to the patient, who when there Verily, we are God's falls on them a calamity say, \' These, on them return we do Him to and, verily, are blessings from their Lord and mercy, and they ;
'
it is
who
are guided.
and Merwah- are of the beacons of God, and he who makes the pilgrimage unto the House, or visits it, it is no crime for him to compass them both about; and he who obeys his own impulse God is grateful and doth know. to a good work, Verily, those who hide what we have revealed of manifest signs and of guidance after we have maniVerily, Zafa
â&#x20AC;&#x201D;
it to men in the Book, them God shall curse, and those who curse shall curse them too. [155] Save those who turn and do right and make (the signs)
fested
manifest to
;
these will
I
turn to again, for
I
am
easy
be turned and merciful.
who misbelieve and die while still in on them is the curse of God, and of the angels, and of mankind altogether to dwell therein for aye; the torment shall not be lightened for them, nor shall they be looked upon ^ Your God is one God; there is no God but He, Verily, those
misbelief,
;
the merciful, the compassionate. Verily, in the creation of the heavens and the earth, and the alternation of night and day, and in the ship that runneth in the sea with that which profits man, and in what water God sends down from heaven and ^ This formula is always used by Mohammedans in any danger and sudden calamity, especially in the presence of death. Two mountains near IMecca, where two idols used to stand. ^ Or, respited,' as some interpret it. '
THE CHAPTER OF THE HEIFER.
159-166.
II,
quickens therewith the earth spreads abroad therein
all
and
shifting of the winds,
after
kinds of in
its
23 death, and
and
cattle,
in the
the clouds that are
pressed into service betwixt heaven and earth, are
who can
signs to people
understand.
Yet are there some amongst mankind who
[160]
take to themselves peers
them
lieve love
God
is
altogether God's
When
those
!
who
they love
;
God; while those who be-
O
more.
when they
could only see,
God
other than
^
as they should love
that those
who
are unjust
see the torment, that power
Verily,
God
is
keen to torment.
are followed^ clear themselves
who followed them, and see the torment, and the cords ^ are cut asunder, those who followed shall say, 'Had we but another turn"*, then would we clear ourselves of them as they have cleared themSo will God show them their works selves of us.'
of those
;
for
them are
from out the
O
sighs,
and
tliey shall
not
come
forth
fire.
eat of what is in the earth, things lawand things good, and follow not the footsteps of Satan, verily, to you he is an open foe. He does but bid you evil and sin, and that ye should speak against God what ye do not know. [165] When it is said to them, Follow what God has revealed,' they say, Nay, we will follow what we found our fathers agreed upon.' What! and though
ye folk
!
ful
'
'
their fathers
The
had no sense
likeness of those
likeness of
at all or guidance
who
him who shouts
misbelieve
to that
and
Variously interpreted
2
Chiefs of sects and founders of false religions.
^
*
I. e.
their
I. e.
on
mutual
earth.
idols
relations.
'
'
?
as the
which hears him
^
'
â&#x20AC;&#x201D;
is
chiefs.'
!
THE QURAN.
24 not, save only a call
II, i66-i-]2.
and a cry^ deafness, dumbness,
and they shall not understand. O ye who do believe! eat of the good things wherewith we have provided you, and give thanks He has only forunto God if it be Him ye serve. bidden for you what is dead, and blood, and flesh of
blindness,
and w^hatsoever has been consecrated to other than God^; but he who is forced, neither revolting nor transgressing, it is in no sin for him; verily, God is foro-ivins: and merciful. Verily, those who hide what God has revealed of swine,
the Book, and
sell it for
a
price,
little
nothing- in their bellies save fire
;
they shall eat
and God
will
them on the day of resurrection, nor will speak purify them, but for them is grievous woe. to
not
He
They who sell guidance for error, and pardon how patient must they be of fire That (is), because God has revealed the Book with truth, and verily those who disagree about the Book are in a wide schism. [i
70]
for torment,
Ricrhteousness
is
not that
ye
turn
your faces
towards the east or the west, but righteousness one who believes in God, and the last day, is,
and the angels, and the Book, and the prophets, and who gives wealth for His love to kindred, and orphans, and the poor, and the son of the road=^, and beggars, and those in captivity; and who is steadfast in prayer, and gives alms; and those who are sure of
^
I. e.
as cattle hear the sound of the drover without understand-
fail to comprehend the meaning and importance of the words that are preached to them. ^ At the time of slaughtering an animal the MusHms always
ing the meaning of his words, so the infidels
repeat the formula bismi'llah, in the ^
I. e.
the wayfarer.
name of God.
â&#x20AC;&#x201D; II.
THE CHAPTER OF THE HEIFER.
172-180.
their covenant
patient
in
violence
;
when they make and
poverty,
who fear, who beHeve
a covenant; and the
and
distress,
who
these are they
25
time of
in
are true, and these
are those
O you
ye
for the slain slave,
who
pardoned
prosecuted
is
prescribed for
the female for the female
for the is
Retahation
!
the free for the free, the slave
:
by
at all
in reason,
;
brother,
his
and made
to
yet he must be
pay with kind-
ness \
That is an alleviation from your Lord, and a mercy; and he who transgresses after that for him is grievous woe. [175] For you in retaliation is there life, O ye possessors of minds
it
!
may be ye
prescribed for you that
It is
is
his
to
A
reason.
the sin thereof
alters is
is
if
duty this upon
But he who
of you
he leave (any) goods, the parents, and to his kinsmen, in
face to face with death,
legacy
will fear.
when one
it ^
those that fear.
all
after that
only upon those
he has heard
who
alter
it
;
it',
verily,
God doth hear and know. And he who fears from intention, or a crime,
between the is forcrivingr
O
ye
who
the fast as
haply ye days, but
then ^
(let
The
parties,
and it
the testator a wrong and doth make up the matter verily, God it is no sin to him ;
merciful.
There was prescribed
believe
may
fear.
!
[i8o]
The
prescribed for you
A
certain
you
;
number of
he amongst you who is ill or on a journey, him fast) another number of days. And
relations of a
murdered man are always allowed
the fine instead of the blood revenge. ^
is
for those before
legacy.
to
choose
THE QUr'aN.
26 those
II,
180-183.
who are fit to fast^ may redeem it by feeding man but he who follows an impulse to a
a poor
;
good work
better for you,
The month
him
better for
is
it
if
and
;
if
ye
fast
it
is
ye did but know.
of Ramad/ikn, wherein was revealed
the Ouran, for a gfuidance to men, and for mani-
and for a Discrimination. And he amongst you who beholds this month ^ then let him fast it but he who is sick or on a journey, then God desires for you what another number of days
festations of guidance,
;
;
is
and desires not
easy,
may complete
ye
you what
is difficult,
has guided you
;
â&#x20AC;&#x201D; that
Great is haply ye may
the number, and say,
He
God,' for that
â&#x20AC;&#x201D;
for
'
give thanks.
When my servants ask thee I am near I answer
verily,
;
whene'er he prays to me.
an answer, and
may be
let
So
concerning me, th^ n, the let
them believe
prayer's
prayer
them ask me in
me
;
for
haply they
directed aright.
Lawful for you on the night of the fast is commerce with your wives they are a garment unto you, and ye a garment unto them. God knows that ye did defraud yourselves, wherefore He has turned towards you and forgiven you so now go in unto ;
;
them and crave what God has prescribed for you, and eat and drink until a white thread can be distinguished by you from a black one at the dawn. Then fulfil the fast until the night, and go not in unto them, and ye at your devotions in the mosques These are the bounds that God has set, the while. Thus does God make so draw not near thereto. ^
I, e.
able to fast but do not.
"^
I.e.
who
is
at
home
during the month Rama(//mn and not on
a journey, or in a place where
it is
impossible to keep the
fast.
II,
THE CHAPTER OF THE HEIFER.
183-190.
2/
manifest His signs to men, that haply they
may
fear.
Devour not your wealth among yourselves nor present
it
to
men
a part of the wealth of
vainly,
may devour
the judges that ye
the while ye
sinfully,
know. [185]
moon and
They will ask thee about the phases of the They are indications of time for men
say,
;
'
And
for the pilgrimage.'
it is
not righteousness
that ye should enter into your houses from behind
them\ but righteousness Is he who fears into your houses by the doors thereof and haply ye
Fight
may in
so enter
fear
God
;
prosper yet.
God's way^ with those who
you, but transgress^ not
who do
;
verily,
;
God
fight with
loves not those
transgress.
them wherever ye find them, and drive them out from whence they drive you out for sedition but fight them not by the is worse than slaughter then Sacred Mosque until they fight you there Kill
;
;
;
kill
them, for such
is
the recompense of those that
misbelieve.
But if they desist, then, verily, God is forgiving and merciful. But fieht them that there be no sedition and that the religion may be God's but, if they desist, then let there be no hostiUty save against the unjust. [190] The sacred month for the sacred month*; ;
^ The Arabs before Mohammed's time had a superstition that it was unlucky to enter their houses by the doors on their return from Mecca, so they made holes in the hinder walls to enter in by
instead. cause,' see note 4, p. 21.
^
Or,
^
By beginning the fight yourselves. The other Arabs had attacked them during
*
*
the
month
'
for
*,
THE QURAN.
28 all
sacred things
demand
11,190-19.3
and whoso him like but fear ye God,
retaliation
^
;
transgresses against you, transgress against as he transgressed against you
;
and know that God is with those who fear. Expend in alms in God's way and be not cast by but do good, for your own hands into perdition God loves those who do good. And fulfil the pilgrimage and the visitation to God but if ye be besieged, then what is easiest But shave not your heads for you by way of gift. and he until your gift shall reach its destination amongst you who is sick or has a hurt upon his head, then the redemption is by fasting or by alms ;
;
;
by an offering. But when ye are safe again, then him who would enjoy the visitation until the And pilgrimage- (bring) what is easiest as a gift. he who cannot find (anything to bring), then let him fast three days on the pilgrimage and seven when ye return these make ten days complete. That is,
or
let
;
him whose family are not present in the Sacred Mosque and fear God and know that God is keen
for
;
to punish.
The
pilgrimage
ever then makes
have
neither)
well-known months incumbent on himself
whoso-
is (in)
:
it
(let
commerce with women, nor
him
fornication,
nor a quarrel on the pilgrimage and whatsoever of good ye do, God knoweth it then provide yourself ;
;
for
your journey; but the best provision
is
piety.
Fear ye me ye who possess minds. DHu'lQa'hdah, which was one Moslems therefore are bidden sacred month of Ramaa'/zan. '
^
If a I. e.
of thdr sacred
to attack
them
if
months;
breach of their sanctity be committed. going to the visitation at once without waiting
month of
the pilgrimage to
come round.
the
necessary in the
for the
'
II,
!
THE CHAPTER OF THE HEIFER.
194-201.
29
It is no crime to you that ye seek good^ from your Lord but when ye pour forth from 'Arafat, remember God by the sacred beacon 2. Remember ;
Him how He
guided you, although ye were surely
who err. Then pour ye forth from whence men do pour forth and ask pardon of God verily, God is
before of those [195]
;
forgiving and merciful.
And when ye have performed your rites, rememGod as ye remember your fathers, or with a
ber
keener memory
There
is
still.
among men such
as says,
'
Our Lord
but of the future
give us in this world;'
life
no
portion shall he have.
And some in this
there be
who
world good and
us from the torment of the
These,
â&#x20AC;&#x201D;they have
say,
'
Our Lord good
in the future fire
!
give us
and keep
;
!
from what they
their portion
God is swift at reckoning up. Remember God for a certain number of days
have earned
;
for
but whoso hastens off him, and he
him who
Him
who
shall
on God
fear
â&#x20AC;&#x201D;
ye be gathered.
[200] There
about the
lingers
So
fears.
;
two days, it is no sin to on it is no sin to him, for ye God and know that unto
in
life
among men one ^ whose speech
is
of this world pleases thee, and he calls
what
to witness
fierce in opposition
is in
his heart
unto thee.
;
yet
away, he strives upon the earth to do evil
^
By
trading during the 'Hagg.
2
On
the rites
and
stations of the
is
he most
And when
'Ha^^
he turns therein, and
pilgrimage, see Intro-
duction. ^
A'/^nas ibn 6'uraiq
sant appearance,
exH THaqafi, a
who pretended
fair
spoken man of pleaINIohammed.
to believe in
THE QUR
30 to destroy the tilth
'
and the stock
And when
not evil doing.
A,
AN.
it
is
II.
God
verily,
;
201-209.
said to him,
loves
Fear
'
God,' then pride takes hold upon him in sin hell
enough
is
for
him
!
surely an evil
;
but
couch
is
that.
And
there
is
among men one who
selleth his soul\
craving those things that are pleasing unto
and God
is
God
;
kind unto His servants.
O ye who believe! enter ye into the peace ^, one and all, and follow not the footsteps of Satan verily, to you he is an open foe. [205] And if ye slip after that the manifest signs have come to you, then know ;
God is the mighty, the wise. What can they expect but that God
that
unto them too
in the
But the thing
?
should come
and the angels decreed, and unto God do
shadow of a is
cloud,
things return.
Ask the children of Israel how many a manifest we gave to them and whoso alters God's
sign
;
favours after that they have
keen
is
Made life
;
God
to him, then
fair to
those
who misbelieve is who do believe.
this world's
But those
they jest at those
w^ho fear shall be above day.
come
at following up.
God
them on the resurrection
gives provision
unto
whom He
will
without account.
Men were
one nation once, and
God
sent pro-
phets with good tidings and with warnings, and sent
^
Zuhaib ibn Sinan er Rumi, who being threatened
with death unless he apostatized from Islam, said,
'
I
at
Mecca
am
an old
man, who cannot profit you if he be with you, nor hurt you be against you,' and was allowed to escape to Medina. ^ Here used as a synonym for resignation, i. e. Islam.
if
he
1;
!
THE CHAPTER OF THE HEIFER.
11,209-214.
3
down with them
the
tween men
wherein they disagreed
in that
Book
after
manifest
that
;
but none
who had been given had come to them,
did disagree therein save those it
judge be-
truth, to
in
signs
amongst themselves and God guided those who did beHeve to that truth concerning which they disagreed by His permission, through
for
God
greed
guides
;
whom He
will
unto the right path.
Did ye count to enter Paradise, while there had nothing come to you like those who passed away before you there touched them violence and harm, and they were made to quake, until the Apostle and those who believed with him said, When [210]
;
'
(comes) God's help
nigh
?
Is not
God's help then surely
?'
They
ask thee what they are to expend in Whatsoever good ye expend it should be for parents and kinsmen, and the orphan and the poor, and the son of the road and whatsoever good
alms
:
will
say,
'
;
ye do,
verily, of
it
God
Prescribed for you
knows.'
but
fighting,
is
it is
hateful to
Yet peradventure that ye hate a thing while it is good for you, and peradventure that ye love God knows, and a thing while it is bad for you you.
;
ye,
â&#x20AC;&#x201D;
ye do not know
They
ask thee
will
fighting therein. sin in
;
Say,
of the '
sacred
month,
Fighting therein
is
â&#x20AC;&#x201D;of
a great
but turning folks off God's way, and misbelief
Him and
in the
Sacred Mosque, and turning His is a greater in God's sight
people out therefrom,
and sedition
They
will
is
a greater sin than slaughter.'
not cease from fighting you until they
but whoif they can turned from his religion and dies
turn you from your religion
soever of you
is
;
THE QURAN.
32 while
a misbeliever
still
works are vain
in
this
are the fellows of the
11,214-219.
these
;
are those
whose
world and the next; they
and they
Fire,
shall
dwell
therein for aye.
those who believe, and those who and those who wage war^ in God's way; these may hope for God's mercy, for God is forgiving and merciful. They will ask thee about wine^ and el maisar^, In them both is sin and profit to men; but say, [2
1
5] Verily,
flee^,
'
the sin of both
is
greater than the profit of the
same.'
They alms
:
ask thee what they shall expend
will
say,
'
The
surplus.'
in
Thus does God manifest
haply ye may reflect on this world to you His signs They will ask thee about orphans and the next But if ye intersay, To do good to them is best.' they are your brethren, and God fere with them knows the evildoer from the well doer and if God Verily, God is will He will surely trouble you^ ;
:
!
'
â&#x20AC;&#x201D;
;
mighty, wise. ^
In the Arabic ha^aru,
i.
e.
who
fled with
]\Iohammed
in his
hi^rah or expatriation to INIedina, from which the Muslim era dates. ^
The
^ihad, or general war of extermination against infidels,
to threaten or preach
Mohammedan ^
which
is
a favourite diplomatic
weapon with
nations.
'^amr, which
is
rendered 'wine,' includes
all
alcoholic
and
intoxicating drinks. *
El maisar was a game of chance, played with arrows, young camel, which was slaughtered and given to
prize being a
poor, the price of the poor
it
being paid by the
Mohammed
â&#x20AC;˘''
I. e. if
the
This distribution
to
speaks of as useful, but the quarrels and
extravagance to which the
balanced the
losers.
the
game gave
profit.
ye wrong orphans.
rise,
he considers, over-
THE CHAPTER OF THE HEIFER.
220-226.
II,
[220]
Wed
not with idolatrous
women
7
7,
until they
handmaid is better than woman, even though she please you.
believe, for surely a believing
an idolatrous
And wed
men
not to idolatrous
a believing slave
for
they believe,
until
better than an
is
idolater,
even though he please you. Those invite you to the fire, but God invites you to paradise and pardon by His permission, and makes clear His signs to men haply they may remember. ;
They
will
ask thee about menstruation
:
say,
'
It
So keep apart from women in their menstruation, and go not near them till they be cleansed but when they are cleansed come in to them by where God has ordered you verily, God loves those who turn to Him, and those who keep a hurt.'
is
;
;
themselves clean.
Your women tillage
tilth, so come into your but do a previous good act
are your
how you choose
;
for yourselves ^
and fear God, and know that ye are
going to meet
Him; and
give good tidings unto
who do believe. Make not God the butt
those
of your oaths, that ye will and fear and make peace amongst men, for God both hears and knows. [225] He will not catch you up- for a casual word in your oaths, but He will catch you up for what your hearts have earned but God is forgiving and
keep
clear
;
clement.
Those who swear off- from their women, they must wait four months but if they break their vow God is forgiving and merciful. ;
^
Either wishing for a child, or saying,
Baid^avi. ^
See note [6]
i, p.
i.
D
'
in the
name
of God,'
'
A.
THE QUR AN.
34
And
if
II,
227-230.
they intend to divorce them, verily,
God
hears and knows.
Divorced women must wait for themselves three and it is not lawful to them that they hide what God has created in their wombs, if they believe Their husbands will in God and in the last day. do better to take them back in that (case) if they wish for reconciliation for, the same is due to them as from them but the men should have precedence over them. God is mighty and wise. Divorce (may happen) twice then keep them in courses
;
;
;
;
them go with kindness. It is not lawyou to take from them anything of what you
reason, or let ful for
have given them, unless both fear that they cannot keep within God's bounds. So if ye fear that ye cannot keep within God's bounds there is no crime in you both about what she ransoms herself with \ These are God's bounds, do not transgress them and whoso transgresses God's bounds, they it is who ;
are unjust. [230] But
if
he divorce her
(a
third time)
she
be lawful to him after that, until she marry another husband but, if he divorce her too, it is no crime in them both to come together again, if they shall not
;
think
that
they can keep within
These are God's bounds which people
He
God's bounds. explains to a
who know.
^ The confusion of numbers and persons is in the original. The meaning of the passage is that divorce is allowed twice only, and that on each occasion the rnz-n may tike the woman back if pregthat if a woman be retained nant during the next four months after divorce she is to be treated kindly, but if she be sent away she '
;
is
not to be deprived of her dowry.
cannot
live together, the
woman may
induce her husband to part with
If,
however, they
give
her.'
feel that
they
up a part of her dowry
to
II,
THE CHAPTER OF THE HEIFER.
231-234.
35
When ye divorce women, and they have reached the prescribed time, then keep them kindly, or let them go
in reason,
transgress
;
for
but do not keep them by force to that, he is unjust to his
whoso does
own soul and do not take God's signs in jest and remember God's favours to you, and what He has sent down to you of the Book and wisdom, to admonish you thereby and fear God, and know that :
;
;
God
doth
When
all
things know.
ye divorce women, and they have reached
them from marrying their (fresh) husbands, when they have agreed with each other reasonably. That is what he is admonished with who amongst you believes in God and in the last day. That is more pure for you and cleaner. But God knows, and ye their
prescribed term, do not prevent
know
not.
Mothers must suckle their children two whole years for one who wishes to complete the time of suckling and on him to whom it is born its sustenance and clothing are incumbent but in reason, A for no soul shall be obliged beyond its capacity. mother shall not be forced for her child nor he to whom it is born for his child. And the same (is inBut if both cumbent) on the heir (of the father). parties wish to wean, by mutual consent and counsel, ;
;
;
then
it is
no crime
in
them.
And
if
vide a wet-nurse for your children,
it
ye wish to prois no crime in
you when you pay what you have promised her, Fear God, and know that God on what in reason. ye do doth look. Those of you who die and leave wives behind, let these wait by themselves for four months and ten days
;
and when they have reached D 2
their prescribed
THE QUr'An.
36 time, there
no crime
is
with themselves
in
them
in
reason
;
II,
for
for
God
of
234-239.
what they do what ye do is
well aware.
there any crime in you for that ye
[235] Nor is make them an secret, in
offer of marriage, or that
your minds.
God knows
ye keep
it
that ye will re-
not propose to them in ye speak a reasonable^ speech and resolve not on the marriage tie until the Book shall reach its time"; but know that God knows what is
member them; but do secret, unless
;
and know that God is so beware and clement. It is no crime in you if ye divorce your women ere you have yet touched them, or settled for them a settlement. But provide maintenance for them the wealthy according to his power, and the straitened in circumstances according to his power, must proa duty this upon the kind. vide, in reason And if ) e divorce them before ye have touched them, but have already settled for them a settlement the half of what ye have settled, unless they remit it, or he in whose hand is the marriage tie remits it ^ and that ye should remit is nearer to piety, and forget not liberality between you. Verily, God on what ye do doth look. Observe the prayers^, and the middle prayerÂŽ, and stand ye attent before God. your souls
in
!
;
forcrivincr
;
;
â&#x20AC;&#x201D;
;
;
'
I. e.
with honest intentions.
^
Until the time prescribed by the Qur'an be
^
That
is,
which she could claim, or the in
fulfilled.
up a part of the half husband do the same on his part,
unless the wife choose to give
which case an unequal partition
is
lawful.
*
See excursus on the Rites and Ceremonies of Islam.
*
Interpreted to
mean either the middle
or the
odd one of the
five.
;
THE CHAPTER OF THE HEIFER.
240-2J7.
II,
'^^'^
[240] And if ye fear, then afoot ^ or on horseback but when ye are In safety remember God, how He taught you while yet ye did not know.
Those of you who die and leave wives, should bequeath to their wives maintenance for a year, without expulsion (from their home)
go
no crime
but
;
if
they
what they do of themselves, in reason but God is mighty and wise. And divorced women should have a maintenance in reason, a duty this on those tliat fear. Thus does God explain to you His signs; haply ye may out, there is
in
you
for
;
â&#x20AC;&#x201D;
understand.
Dost thou not look at those who left their homes by thousands, for fear of death and God said to them Die,' and then He quickened them again ^? Verily, God is Lord of grace to men, but most men ;
'
give no thanks. [245] Fight then in God's way, and know that both hears and knows.
Who He
is
will
there that will lend to
redouble
it
many
His hand and holds
a good loan
God
a double;
out,
it
God
God
and unto
?
closes
Him
shall
ye return.
Dost thou not look
at the
crowd of the children of
Israel after Moses' time, w^hen they said to a prophet
of theirs^, That
^
on
is,
'
if
Raise up for us a king, and
will light
ye are in danger, say your prayers, as best you can,
foot or horseback, not staying so as to ^
we
The legend
to
which
this
alludes
is
endanger your
lives.
variously told, but the
most usually accepted version is that a number of the Israelites from their homes to avoid a ^ihad or religious war,' and were struck dead, and afterwards revived by the prophet Ezekiel's fled
'
intervention.
The
story
is
apparently a
Ezekiel's vision of the dry bones. ^
Samuel.
distorted
version
Ezek. xxxvii. i-io.
of
THE QUr'aN.
^8 in
He
God's way?'
said, 'Will
II,
ye perhaps,
247-250.
if it
be
down for you to fight, refuse to fight?' They said, 'And why should we not fight in God's way, now that we are dispossessed of our homes and But when it was written down for them sons?'
written
they turned back, save a few of them,
fight
to
and God knows who are
Then
evildoers.
their
prophet said to them, Verily, God has raised up for you T^alut^ as a king;' they said, 'How can the '
kingdom be his over us we have more right to the kingdom than he, for he has not an amplitude of wealth?' He said, 'Verily, God has chosen him over you, and has provided him with an extent of knowGod gives the kingdom unto ledge and of form. whom He will God comprehends and knows.' Then said to them their prophet, The sign of his kingdom is that there shall come to you the ark with the shechina^ in it from your Lord, and the relics of what the family of Moses and the family of Aaron ;
;
'
left
the angels shall bear
;
sign to you
[250]
he
said,
if
And when Talut set out God will try you with a
not,
he
is
is
surely a
with his soldiery, river,
'
drinks therefrom, he it
In that
it.'
ye believe ^
is
and he who
not of mine; but whoso tastes
of mine, save he
who
laps
it
lapping with
his hand'*.'
And
it
save a few of them, and
1
Saul.
"^
The commentators do not understand
which render ^ *
is
they drank from
is it
in the original, '
repose
'
or
'
is
that the
identical with the
word sakinah, shechina, and
Hebrew
tranquillity.'
Samuel iv, v, vi. Gideon and Saul are here confused I
taken from Judges
vi.
;
this
portion of the story
;
'
II,
THE CHAPTER OF THE HEIFER.
250-255-
39
he and those who beHeved with have no power this day against 6^alut^ and his soldiery,' those who thought that they should meet their Lord said, How many a small division of men have conquered a numerous division, by the permission of God, for God is with the
when he crossed him, they said,
*
it,
We
'
patient.'
And when
they went out against Galilt and his
soldiery, they said,
*
Lord, pour out patience over
and make firm our
us,
misbelieving people
And
steps,
and help us against the
!
they put them to
flight
by the permission of
God, and David killed 6^alut, and God gave him the kingdom and wisdom, and taught him of what He willed. And were it not for God's repelling men one with another the earth would become spoiled
God is Lord of grace over the worlds. These are the signs of God, we recite them
but
thee
truth,
in
for,
thou art of those
verily,
to
who
are sent.
These apostles have we preferred one of them above another. Of them is one to whom God spake ^; and we have raised some of them degrees and we have given Jesus the son of Mary manifest signs, and strengthened him by the Holy Spirit. And, did God please, those who came after them would not have fought after there came to them manifest signs. But they did disagree, and of them ;
are
and of them some who misplease, they would not have God does what He will. ye who believe! expend in alms of what
some who
believe,
believe, but, did
fought, for
[255]
O
^
Goliath.
2
Moses, called
God
Kalimu
'llah,
'
He
with
whom God
spake.'
THE QUR AN.
40
II,
255-260.
we have bestowed upon
you, before the day comes no barter, and no friendship, and no and the misbehevers, they are the intercession
which
in
is
;
unjust.
God\
is no god but He, the Hving, the selfSkimber takes Him not, nor sleep. His is what is in the heavens and what is in the earth. Who is it that intercedes with Him save by His permission ? He knows what is before them and what behind them, and they comprehend not aught His of His knowledge but of what He pleases. throne extends over the heavens and the earth, and it tires Him not to guard them both, for He is high and grand. There is no compulsion in religion the right way has been distinguished from the wrong, and whoso disbelieves in 2"a^/2ut^ and believes in God, he has got hold of the firm handle in which is no breaking off; but God both hears and knows.
there
subsistent.
;
God them
is
the patron of those
who
forth
from darkness into
misbelieve,
their patrons are
them
believe,
light.
He brings
But those who
Ta^V^ut, these bring
forth from light to darkness,
â&#x20AC;&#x201D;fellows
of the
Fire, they dwell therein for aye.
Do
you not look at him who disputed with his Lord, that God had given him the kingdom ^ ? When Abraham said, My Lord is He who giveth life and death,' he said, I give life [260]
Abraham about
'
'
'
This
is
the famous ayatu
'1
kursiy, or 'verse of the throne,'
considered as one of the finest passages in the Qur'an, and quently found inscribed in mosques and the
fre-
like.
The idols and demons of the ancient Arabs are so called. Nimrod, who persecuted Abraham, according to the eastern legend; see Chapter XXI, verses 52-69. ^ '
II,
THE CHAPTER OF THE HEIFER.
260-263.
4I
and death.' Abraham said, But verily, God brings the sun from the east, do thou then bring it from the west ? And he who misbeheved was dumb'
'
founded, for
God
does not guide unjust
folk.
him who passed by a village ^ when it was desolate and turned over on its roofs, and said,
Or
like
How will God God made him '
revive this after die for a
death
its
hundred
?'
years, then
And He
and said, How long hast thou tarried^?' Said he, I have tarried a day, or some part of a day.' He said, 'Nay, thou hast tarried a hundred raised him,
'
'
years
look at thy food and drink, they are not
;
and look
spoiled,
scatter
when
it
at thine ass
And
a sign to men.
for
;
we
will
make thee
bones how we
look at the
them and then clothe them with flesh.' And was made manifest to him, he said, I know '
God is mighty over all.' And when Abraham said,
that
thou wilt revive the dead,' thou not yet believe heart
may be
?'
quieted.'
'
Lord, show
He
Said he,
He
said, '
'
me how
What, dost
Yea, but that
said,
Then
'
my
take four
and take them close to thyself; then put a them on every mountain then call them, and they will come to thee in haste and know that
birds,
part of
;
;
God is The
mighty, wise
^.'
likeness of those who expend their wealth in God's way is as the likeness of a grain that grows to seven ears, in every ear a hundred grains, for God for God both will double unto whom He pleases embraces and knows. ;
According to the Arabic commentators, 'Huzair (Esdras) ibn and the is the person alluded to; 'village' Jerusalem after its destruction by Ba'y^tnazr, Nebuchad^
^ara'hya or Al '^izr (Elias)
nezzar. ^
Cf.
The legend probably Genesis xv.
9.
refers to
Nehemiah
ii.
13.
;
THE QURAN.
42
11,264-270.
Those who expend
their wealth in God's way, up what they expend by taunting with it and by annoyance, these have their hire with their Lord, and no fear is on them,
then
do
follow
not
neither shall they grieve.
[265]
Kind speech and pardon are better than
God
almsgiving followed by annoyance, and
is
rich
and clement.
O
ye
who
believe!
make not your almsgiving vain
by taunts and annoyance, like him who expends what he has for the sake of appearances before men, and believes not in is
God and
as the likeness of a
the last day; for his likeness
flint
with
soil
heavy shower falls on it and leaves they can do nought with what they guides not the misbelieving
upon it
it,
and a
bare rock
earn, for
God
folk.
But the likeness of those who expend
their wealth
craving the goodwill of God, and as an insurance for their souls,
A
as the likeness of a garden on a
is
heavy shower
hill.
and it brings forth its eatables twofold and if no heavy shower falls on it, the dew does and God on what ye do doth look. Would one of you fain have a garden of palms and vines, with rivers flowing beneath it, in which is every fruit and when old age shall reach him, have weak seed, and there fall on it a storm wind with fire therein, and it gets burnt ? Thus does God manifest to you His signs, mayhap ye will reflect. O }e who believe expend in alms of the good things that ye have earned, and of what we have brought forth for )'ou out of the earth, and do not take the vile thereof to spend in alms, [270] what falls
on
it,
;
;
;
!
â&#x20AC;&#x201D;
you would not take yourselves save by connivance
THE CHAPTER OF THE HEIFER.
270-274-
II,
but
it^
at
know
that
God
rich
is
43
and to be
praised.
The
devil
but
sin,
grace,
promises you poverty and bids you promises you pardon from Him and
God God
for
He both embraces and knows. whom He will, and he who is
bringeth wisdom unto
brought wisdom ^ is brought much good but none will remember save those endowed with minds. Whatever expense ye expend, or vow ye vow, God knows it; but the unjust have no helpers. If ye display your almsgiving, then well is it; but if ye ;
hide
it
and bring
to the poor, then
it
is
better for
it
you, and will expiate for you your evil deeds
God
of what ye do
;
for
well aware.
is
bound to guide them but God guides whom He will and whatever good ye expend it is for yourselves, and do not expend save craving
Thou^
art not
;
;
God's
for
face.
And what
be repaid the poor who are straitened in God's way, and cannot knock about ^ in the earth. The ignorant think them to be ye expend of good,
it
you, and ye shall not be wronged,
rich
because of their modesty; you
by a mutual understanding between
^
I. e.
^
See note
^
I.e.
2, p.
shall
â&#x20AC;&#x201D; unto will
seller
know them
and buyer.
i.
Mohammed.
must again remind the reader of the remarks made in the Introduction that the language of the Qur'an is really rude and rugged, and that although the expressions employed in it are now*
I
considered as refxued and elegant,
it
is
only because
Arabic has been modelled on the style of the Qur'an.
which
I
have ventured to translate by
this
all
literary
The word
somewhat inelegant
beat or knock about,' and as colloquial English affords an exact equivalent I have not hesitated
phrase (f/Z^arban) means to use
it.
literally, 'to
THE QUR'aN.
44
II,
274-281.
do not beg from men importuwhat ye spend of good God knows. [275] Those who expend their weahh by night and day, secretly and openly, they shall have their No fear shall come on them, hire with their Lord. their mark, they
by
nately; but
nor shall they grieve.
Those who devour usury touch
and that
;
usury unlawful
;
'
God
has
and he
to
Lord has come,
before
made
whom he
if
matter
his^: his
is
save
Satan hath paralysed with a because they say selling is only
is
like usury,' but
his
shall not rise again,
whom
as he riseth
selling
desists, is
in
lawful
and
the admonition from
what has gone But
God's hands.
whosoever returns (to usury) these are the fellows of the Fire, and they shall dwell therein for aye. God but shall make almsgiving
shall blot out usury,
God
able, for
who
those
Verily,
and are steadfast
ye w4io believe
not do
it,
God
capital
;
is
fear
!
God, and remit
the
ye be believers and if ye will then hearken to the proclamation of war and His Apostle but if ye repent, your
balance of usury,
from
Lord
they grieve.
shall
O
and act righteously, and give alms, theirs is there is no fear on them,
believe,
in prayer,
their hire with their
nor
profit-
loves not any sinful misbeliever.
if
;
;
Ye
yours.
shall
not wrong,
nor shall
ye be wronged. [280]
And
if it
be one
easy circumstances better for you,
if
;
in difficulties,
but that ye remit
then wait for it
as alms
Fear the day wherein ye
shall
then shall each soul be paid what
it
return to
I.e. his
God
;
has earned, and
they shall not be wronged. ^
is
ye did but know.
former conduct shall be pardoned.
;
II,
THE CHAPTER OF THE HEIFER.
282-284.
O
ye
who
believe
if
!
ye engage to one another
a debt for a stated time, then write scribe write
it
down between you
God
scribe refuse to write as
God but
it
in
down, and
let
a
nor
let
a
faithfully
;
taught him, but
let
him
him who owes dictate; but let him fear and not diminish therefrom aught; he who owes be a fool, or weak, or cannot
and
write,
45
let
his Lord, if
dictate himself, then let his agent dictate faithfully,
and
let
their
them
men
;
or
call if
two witnesses out from amonest
man
there be not two men, then a
and two women, from those whom he chooses for witnesses, so that if one of the two should err, the second of the two may remind the other and let ;
not the witnesses refuse
and
let
them not
great, with
its
tire
when they
of writing
are
it,
time of payment. That
be is
summoned it
small or
more
just
in-
the sight of God, and more upright for testimony,
and brings you nearer to not doubting. Unless, indeed, it be a ready-money transaction between you, which ye arrange between yourselves, then it is no crime against you that ye do not write it down but bring witnesses to what ye sell one to another, and let not either scribe or witness come to harm, for if ye do it will be abomination in you but fear God, for God teaches you, and God knows all things. But if ye be upon a journey, and ye cannot But if one find a scribe, then let a pledge be taken. of you trust another, then let him who is trusted surrender his trust, and let him fear God his Lord, and conceal not testimony, for he who conceals it, verily, sinful is his heart God knows what ye do. God's is what is in heaven and in the earth, and ;
;
:
if
ye show what
call
you
is
your
in
to account
;
and
souls, or hide
He
forgives
it,
God
will
whom He
'
THE QURAN.
4-6
and punishes
will,
over
whom He
11,284-111,4.
God
will, for
mighty
is
all.
[285] The Apostle believes in what is sent down to him from his Lord, and the believers all believe on God, and His angels, and His Books, and His apostles, we make no difference between any of His apostles, they say, 'We hear and obey. Thy pardon, O Lord for to Thee our journey tends.
â&#x20AC;&#x201D;
â&#x20AC;&#x201D;
!
God
not require of the soul save
will
its
capacity.
It
have what it has earned, and it shall owe what Lord, catch us not up, if has been earned from it. shall
we
make mistake Lord, load us not with Thou hast loaded those who were before make us not to carry what we have not
forget or
;
a burden, as Lord,
us.
strength
for,
mercy on
but forgive
us.
Thou
us,
and pardon
us,
and have
art our Sovereign, then help
us against the people
who do
The Chapter
!
not believe
of Imran's Family.
(HL Medina.) In the
name
of the merciful and compassionate
God. A.L. M. God, there the self-subsistent.
Book
in truth,
is
He
no god but He, the has sent
down
living,
to thee the
confirming what was before
it,
and
has revealed the law, and the gospel before for the
guidance of men, and has revealed the Dis-
crimination. Verily, those
who
disbelieve in the signs of God,
them is severe torment, avengmg.
for
Verily,
God, there
is
for
God
is
mighty and
nothing hidden from
the earth, nor in the heaven;
He
it
is
who
Him
in
fashions
;
Ill, 4-1
you
THE CHAPTER OF IMRAn's FAMILY.
r-
in
the
womb
as
He
pleases.
There
is
47 no
God
but He, the mighty, the wise.
He
[5]
it is
who has
revealed to thee the Book,
some verses that are decisive, they are the mother of the Book and others ambiguous but as for those in whose hearts is perversity, they follow what is ambiguous, and do of which there are
^
;
;
crave for sedition,
craving for
(their
own)
inter-
know the interpretation of it except God. But those who are well grounded in knowledge say, 'We believe in it; it is all from our Lord but none will remember save those who pretation of
it
;
but none
;
possess minds. *
O
Lord pervert not our hearts again when Thou !
hast guided them, and grant us mercy from Thee, for
Thou art He who grants. O Lord! Thou shalt gather men unto the day wherein is no doubt. Verily, God will not depart from His promise.' Verily, those who misbelieve, their wealth shall not help them, nor their children, against God at all and they it is who are the fuel of the fire. As was the wont of Pharaoh's people, and those before them, they said our signs were lies, and God caught them up in their sins, for God is severe to together
punish. [10] Say to those who misbelieve, Ye overcome and driven together to hell, an '
shall ill
be
couch
will it be.
Ye have had a sign in the two parties who met one party fighting in the way of God, the other '
misbelieving
;
these saw twice the
themselves to
as ^
^
the
eye-sight
I. e.
the fundamental part of
On
the occasion of the battle of Bedr.
^,
same number for
God
aids
it.
See Introduction.
THE QURAN.
48
whom He
with His help those in that
is
111,11-19.
a lesson for those
Verily,
pleases.'
who have
perception.
Seemly unto men is a life of lusts, of women, and and hoarded talents of gold and silver, that and of horses well-bred, and cattle, and tilth but God, is the provision for the life of this world children,
;
â&#x20AC;&#x201D;
;
Him
with
Say,
the best resort. shall
we
tell
For those who
?'
this
is
But
*
you of a better thing than
fear are gardens with their
Lord, beneath which rivers flow therein for aye, and
God '
;
they shall dwell
pure wives and grace from
the Lord looks on His servants,
;
Lord,
we
believe, pardon
from the torment of the the truthful, the
pardon
at the
Thou our
fire,'
[15]
devout,, and
sins
who
say,
and keep us
â&#x20AC;&#x201D; upon the patient,
those
who ask
for
dawn.
God bears witness that there is no god but He, and the angels, and those possessed of knowledge standing up for justice. There is no God but He, the mighty, the wise. Verily, (the true) religion in God's sight
whom
is
Islam,
Book was given disagreed not until after that there was given to them knowledge, through mutual envy. But whoso disbelieves and those
God's
in
to
signs, truly
the
God
is
quick at reckoning up.
And if they would dispute with thee, then say, I turn my face with resignation unto God, and whoso '
follows me.'
And
say to those
who have been given
unto the Gentiles \ 'Are ye, too, The word
the Book,
resigned^,'*'
and
also means illiterate,' and refers here to the Pagan IMohammed's time. He seems to have borrowed the expression from the Jews, ummiyiln having the same signification ^ See note, as the Hebrew goyim. p. 15. *
Arabs
in
'
THE CHAPTER OF IMRAN
in, 19-27.
if
S
FAMILY.
they are resigned, then are they guided.
49
But
if
they turn their backs, then thou hast only to preach,
and God looks on
his servants.
who disbelieve in God's signs, and kill the prophets without right, and kill those from among men, who bid what is just, to them [20] Verily, those
â&#x20AC;&#x201D;
give the glad tidings of grievous
they whose works are void next,
woe
in this
!
These are
world and the
and helpers have they none.
Did ye not see those who have been given a portion of the Book ? they were called unto the Book of God to decide between them and then a sect of them turned their backs and turned away; that is ;
â&#x20AC;&#x201D;
because they say the
fire shall
not touch us save
number of
days. But that deceived which they had invented. How will it be when we have gathered them together for a day whereof there is no doubt, when each soul shall be paid what it has earned, and
for a certain
them
their
in
religion
they shall not be wronged [25] Say,
?
'O God, Lord "of
the kingdom!
Thou ^Aa^-^^
kingdom to whomsoever Thou pleasest, and strippest the kingdom from whomsoever Thou pleasest Thou honourest whom Thou pleasest, and abasest whom Thou pleasest in Thy hand is good. Thou dost turn Verily, Thou art mighty over all. night to day, and dost turn day to night, and dost bring forth the living from the dead, and dost
givest the
;
;
provide for
whom Thou
pleasest
without taking
count.'
Those who believe
shall
not take misbelievers
for their patrons, rather than believers,
and he who
does this has no part with God at all, unless, indeed, ye fear some danger from them. But God [6]
E
— THE QURAN.
50
111,27-31.
bids you beware of Himself, for unto
journey
Him
your
is.
which is in your breasts, or if ye show it, God knows it He knows what is in the heavens and what is in the earth, for God is mighty Say,
'
If ye hide that
:
over
all.'
that every soul shall find what It has done of good present before it and what it has done of evil, it would fain that there were between itself God bids you beware of and that a wide interval. Himself, but God is gentle with His servants.' Say, If ye would love God then follow me, and God will love you and forgive you your sins, for
The day
;
'
'
God
forgiving and merciful.'
is
Say,
Obey God and the Apostle but if ye turn God loves not misbelievers.' Verily, God has chosen Adam, and Noah, '
;
your backs [50]
and Abraham's people, and Imran's^ people above the world, a seed, of which one succeeds the other, but God both hears and knows. When Imran's wife said, 'Lord! I have vowed to Thee what is within my womb, to be dedicated unto Thee, receive it then from me. Verily, Thou dost hear and know.' And when she brought it forth she said, 'Verily, I have brought it forth a female' and but God knew best what she brought forth I have called her a male is not like a female Mary, and I seek a refuge In Thee for her and for
—
—
;
'
her seed from Satan the pelted ^
Amram, who, according
to the
of the Virgin Mary, (Miriam.)
A
2.'
Mohammedans, was
mind of Mohammed between Miriam and Miriam the sister of Moses. in the
*
The Mohammedan
the father
confusion seems to have existed
superstition
is
'
the Virgin Mary,'
that the devils listen at the
1
CHAPTER OF IMRAN
"^HE
111,32-39-
FAMILY.
S
5
And her Lord received her with a good reception, and made her grow up with a good growth, and Zacharlah took care of her. Whenever Zacharlah entered the chamber to her he found beside her a provision, and said, 'O Mary,
She
said,
whom He
'
It
from God,
Is
how hast thou this ?' God provides for
for
Therefore prayed
pleases without count.'
Zacharlah to his Lord, and
said,
'
Lord, grant
me
from Thee a good seed. Verily, Thou hearest prayer.' And an angel cried out to him as he was standing praying In the chamber (and said) that '
God gives thee the glad tidings of John, to confirm Word from God, of a chief and a chaste one,
â&#x20AC;&#x201D;
the
and a prophet from amongst the [35]
He
said,
'
My
Lord,
how
righteous.'
can there be to
me
boy when old age has reached me, and my wife Is barren?' Said he, 'Thus God does what He a
He
pleaseth.'
He men
said,
'
Thy
said,
sign
'
My
Is
Lord,
make
for
me
by gesture
for three days, save
;
but remember
thy Lord much, and celebrate His praises evening and the morning.'
And when
a sign,'
that thou shalt not speak to
the angels said,
'
O
Mary
!
In the
verily,
God
and has purified thee, and has O chosen thee above the women of the world. Mary be devout unto thy Lord, and adore and bow down with those who bow. That Is (one) of the declarations of the unseen world which we reveal to has chosen
thee,
!
when The ex-
gate of heaven for scraps of the knowledge of futurity, and detected by the angels are pelted with shooting stars.
pression
may
also refer to the
performed by 'Hagg pilgrims
Abraham's having driven Iblis him to disobey God and refuse
ceremony of pelting the devil,' as Mina, in memory, it is said, of away with stones when tempted by '
at
to sacrifice Isaac.
E
2
THE QUr'aN.
52
111,39-44.
though thou wert not by them when they threw their lots ^ which of them should take care of Mary, nor were ye by them when they did dispute.' thee,
When
[40]
the angel said,
'
O
Mary
gives thee the glad tidings of a
name
!
Word
God Him
verily,
from
;
be the Messiah Jesus the son of Mary, regarded in this world and the next and of those whose place is nigh to God, And he shall his
shall
in his cradle, and when grown up, be among the righteous.' She said, Lord how can I have a son, when man has not yet touched me ?' He said, Thus God creates what
speak to people
and
shall
He
pleaseth.
'
!
'
When He decrees a matter He only and He will teach him the Book, it is
says BE and and wisdom, and the ;
law,
and the gospel, and he
be a prophet to the people of Israel (saying), that I have come to you, with a sign from God, namely, that I will create for you out of clay as shall
and I will blow by God's permission and I will heal the blind from birth, and lepers and I will bring the dead to life by God's permission and I will tell you what you eat and what ye store up in your houses. Verily, in that is a sign for you if ye be believers. And I will confirm what is before you of the law, and will surely make lawful for you some of that which was prohibited from you. I have come to you with a sign from your Lord, so fear God and follow me, for
though
it
were the form of a
thereon and
bird,
become a
it
shall
is,
that the priests
bird
;
;
;
*
The
legend
into the river Jordan.
threw
The word used
unfeathered and unpointed arrows, and in the
Arab game maisar, referred
to in
for
lots
by casting arrows
arrows means simply
the same page 32.
is
as that used
â&#x20AC;&#x201D;
!
THE CHAPTER OF IMRAN
Ill, 44-51.
God this
my
is
is
53
Him
Lord, and your Lord, so worship
:
the right path.'
And when Jesus perceived their 'Who are my helpers for God ?'
[45]
He
FAMILY.
S
said,
apostles \
'
We
We
are God's helpers.
unbelief,
Said the
believe in
God, so bear witness that we are resigned Lord, we have believed in what Thou hast revealed, and we have followed the Apostle, so write us down with ^.
But they (the Jews) were
those which bear witness.' crafty,
and God was
God
crafty, for
is
the best of
crafty ones
When God
said,
'
O
Jesus!
and take Thee up again
who
of those
I
will
misbelieve, and will
who
follow thee above those
make Thee
me ^ and
to
will clear
make
those
die
thee
who
misbelieve, at the day
me is your return. I will you concerning that wherein ye
of judgment, then to
between
decide
And
disagree.
as for those
who
misbelieve,
punish them with grievous punishment
and the next, and they
shall
[50] But as for those
who
He
right.
will
pay them
I
will
world
in this
have none to help them.' believe and do what is
their reward, for
God
loves
not the unjust.
That
is
what we
recite to thee of the signs
^
and *
The Arabic
is
'Havariyun, which means
'
or to their
'
sincerity
and candour.'
derived from an Ethiopic root signifying 2
See note
i,
page
This word dhikr
of the Qur'an, and the dervishes.
is
'
The word
is
really
to send.'
15.
The Mohammedans believe Jesus himself who was crucified. ^
*
'fullers,'
explained by the commentators either as referring to their
is
trade
expression
and
Verily, the likeness of Jesus
of the wise reminder*.
is
used by
that
it
was an eidolon and not
Mohammedans
for the recitation
also applied to the religious celebrations of
THE QURAN.
54
Ill, 5l-6r.
God is as the hkeness of Adam. He created earth, then He said to him BE, and he from him the truth from thy Lord, so be thou not of was
with
;
â&#x20AC;&#x201D;
those
who
'
Come,
And whoso
are in doubt.
thee after what has let us call
come
disputeth with
knowledge, say, sons, and our your and sons our to thee of
women and your women, and ourselves and then we will imprecate and put God's selves on those who lie.' :
is
yourcurse
[55] Verily, those are the true stories, and there no god but God, and, verily, God He is the
mighty, the wise
;
but
they turn back,
if
God knows
the evildoers. Say, /AA-'
(
'
O
down
laid
ye people of the Book, come to a word plainly iDetween us
and you, that we
will
not serve other than God, nor associate aught with him, nor take each other for lords rather than God.' But if they turn back then say, * Bear witness that
we
are resio^ned.'
O
people of the Book, why do ye dispute about Abraham, when the law and the gospel were not What do ye not underrevealed until after him ? Here ye are, disputing about what ye have stand ? some knowledge of; why then do ye dispute about what ye have no knowledge of? God knows and !
ye know not. [60] Abraham was not a Jew, nor yet a Christian, but he was a 'Hanif^ resigned, and not of the Verily, the people most worthy of idolaters.
who
Abraham
are
prophets,
and those who
those
patron of the believers. '
See note
him
follow
believe
i, p.
19.
;
and
â&#x20AC;&#x201D; God
is
his
the
II,
THE CHAPTER OF IMRAn's FAMILY.
62-69.
55
A
sect of the people of the Book would fain they could lead you astray, but they only lead themselves astray,
O
and they do not perceive.
people of the Book
!
why do ye
disbelieve in
O
the signs of God, the while ye witness them ? why do ye clothe the truth people of the Book !
with falsehood and hide the truth the while ye sect of the people of the Book know? [65] was revealed to those who what in Believe say,
A
'
appearance of the day, and end thereof,' that (others) may 'do not perchance go back {from their faith) ^ religion.' your followeth believe save one who at the
believed
disbelieve
it
first
â&#x20AC;&#x201D;
at the
Say, 'Verily, the (true) guidance
is
â&#x20AC;&#x201D;
the guidance of
God, that one should be given like what ye are given.' Or would they dispute with you before your Lord, say, Grace is in the hand of God, He gives it to whom he pleases, for God both comprehends and knows. He specially favours with his mercy whom he pleases, for God is Lord of mighty '
grace.'
of the people of the Book, there are some ^ of them who, if thou entrust them with a talent
And
give
it
entrust
and some of them, if thou them with a dinar-, he will not give it
back to you
;
back to thee except so long as thou dost stand over That is because they say, We owe no duty him. *
This is said to allude to some Jews who professed Isla.m in morning and recanted at night, saying that they had in the meantime consulted their books and found nothing to confirm it, hoping by this stratagem to raise doubts in the believers' minds. 2 A 'talent,' qin/ar, is used for any very large sum, a dinar ^
the
('denarius') was a gold coin worth about los.
â&#x20AC;&#x201D; THE QUR
56 to the
Gentiles;' but they
AN.
tell
HI, 69-75.
a
lie
against God,
the while they know. [70] Yea,
God
verily,
whoso
covenant and
his
fulfils
loves those
who
fears,
Those who
fear.
sell
God's covenant and their oaths for a little price, these have no portion in the future life. God will not speak to them, and will not look upon them on the resurrection day, and will not purify
them is grievous woe. And, verily, amongst them
them
;
but
for
their tongues
^
who
a sect
is
concerning the Book, that ye
twist
may
be from the Book, but it is not from the Book. They say, It is from God,' but it is not from God, and they tell a lie against God, the while they know. feckort
it
to
'
It
is
not right for a
man
that
God
should give
him a Book, and judgment, and prophecy, and that then he should say to men, Be ye servants of mine '
rather than of
teaching the
God
;'
but be ye rather masters ^ of
Book and of what ye
learn.
He
does not bid you take the angels and the prophets for your lords shall He bid you mis;
when you are once resigned [75] And when God took the compact from the prophets '(this is) surely what we have given you of the Book and wisdom. Then shall come to you believe again
.'*
the Apostle confirming what
is
believe in him and help him.'
Ye must
with you.
He
said,
moreover,
'Are ye resolved and have ye taken my compact on that (condition) ?' They say, We are resolved.' '
^
I. e.
'
In
pervert the
Rabboni,
cf.
it.
original
John
Rabbaniyin, an
xx. 16.
expression
identical
with
!
THE CHAPTER OF IMRAN's FAMILY.
Ill, 75-85.
He you
said, ;
'
Then bear witness, for I am witness with who turns back after that, these are
but he
sinners
\'
What
is
other than God's religion that they
it
crave? when to
Him
is
resigned whosoever
the heavens and the earth, will he or to
57
him Say,
in
and
they return
shall
We
'
is
he,
nill
believe in God, and what has been re-
vealed to thee, and what was revealed to Abraham,
and Ishmael, and Isaac, and Jacob, and the tribes, and what was given to Moses, and Jesus, and the prophets from their Lord, we will make no distincand We are unto Him tion between any of them,
â&#x20AC;&#x201D; â&#x20AC;&#x201D;
Whosoever craves other than Islam
resig-ned.
a religion,
and he
for
shall surely not be accepted from him,
it
in
shall,
who
the next world, be of those
lose.'
How
[80]
shall
God
who have
guide people
disbelieved after believing and bearing witness that
the Apostle
is
manifest signs
?
true,
and
God
These, their reward
after there
come
guides the unjust is,
that on
them
them
to
folk. is
the curse
of God, and of the angels, and of men together they the torment shall not be shall dwell therein for aye ;
â&#x20AC;&#x201D;
alleviated
from them, nor
shall
they be respited;
who repent after that, and verily, God is forgiving and merciful. Verily, those who misbelieve after save those
act aright, for
believing,
and
then increase in misbelief, their repentance shall not
be accepted
;
these are those
[85] Verily, those ^
who
who
err.
misbelieve and die in mis-
legend, borrowed from Talmudic sources,
The
is
that
God
and future prophets on Mount Sinai and entered into the compact mentioned in the text. assembled
all
past, present,
â&#x20AC;&#x201D;
'
THE QURAN.
58 belief, there shall
them the it
111,85-96.
not be accepted from any one of
earth-full of gold,
For them
as a ransom.
though he should give is grievous woe, and
helpers have they none.
Ye
cannot attain to righteousness until ye expend
But what ye expend
alms of what ye love. alms, that God knows. in
in
All food was lawful to the children of Israel save
what the
Israel
made
unlawful to himself before that
law was revealed.
recite
if
it,
Say,
ye speak the
'
Bring the law and
But whoso forges
truth.'
God a lie, after that, they are the unjust. Say, God speaks the truth, then follow the faith of Abraham, a 'hanif, who was not of the idolaters.' [90] Verily, the first House founded for men was against '
surely that at
Bekkah
\ for a blessing and a guid-
ance to the worlds.
Therein are manifest signs, Abraham's station, and whosoever enters in is safe. There is due to God from man a pilgrimage unto the House, for whosoever can find his way there. But whoso misbelieves God is independent of the
â&#x20AC;&#x201D;
worlds.
Say,
O
'
people of the Book
believe in God's signs, while
ye do
O
'
people of the Book
from the way of
make
it
God him who
O ye who believe
whom
after
mis-
witness of what
!
why do ye
the
your
!
^
?
But
God
do.' if
ye obey the sect of those
Book was brought, they
faith, to
turn
believes, craving to
crooked, while ye are witnesses
not careless of what ye [95]
to
why do ye is
.'*
Say,
is
!
God
unbelievers again.
Another name of Mecca.
will turn you,
How
can ye
Ill,
96-105.
THE CHAPTER OF IMRAN
S
FAMILY.
59
misbelieve while unto you are recited the signs of
God, and among you
His Apostle? But whoso is guided into the right
is
takes tight hold on God, he
way.
O
who
ye
believe
!
God
fear
He
with the fear that
deserves, and die not save ye be resigned. Take tight hold of God's rope altogether, and do
but remember the favours of God when ye were enemies and He made towards you, friendship between your hearts, and on the morrow
not part in sects
;
ye were, by His favour, brothers. Ye were on the edge of a pit of fire, but he rescued you therefrom \ Thus does God show to you His signs, perchance ye may be guided; [lOo] and that there may be of you a nation who shall invite to good, and bid what is
what
reasonable, and forbid
is
wrong
;
these are
the prosperous.
parted in sects and dismanifest signs for them agreed after there them is mighty woe, on the day when faces shall be whitened and faces shall be blackened. As for those Did ye misbelieve whose faces are blackened,
Be not
like those
who
came
to
;
â&#x20AC;&#x201D;
'
then taste the torment for your misfor those whose faces are whitened, But as belief! they are in God's mercy, and they shall dwell therein
after
your
faith,
'
for aye.
These are the signs of God. We recite them to you in truth, for God desires not wrong unto the worlds.
[105] God's is in ^
is
what
is
the earth, and unto
in
God
the heavens and what affairs return.
Alluding to an occasion in which the ancient rivalry between Aus and El 'Hazvag, which had been recon-
the two tribes of El ciled
by Islam, was on the point of breaking out again.
THE QUR'aN.
6o
Ill, 106-113.
Ye were the best of nations brought forth unto Ye bid what is reasonable, and forbid what is Had the people of the wrong, beheving in God. man.
Book believed, it would have been better for them. There are believers among them, though most of them are sinners. They shall surely not harm you save a hurt and if they fight you, they shall show you their backs, ^
;
then they shall not be helped.
They are smitten with abasement wherever they be found, save for the rope of God and the rope of man ^ and they draw on themselves wrath from ;
God. They are smitten, too, with poverty; that is because they did disbelieve in God's signs, and kill That is because they the prophets undeservedly. did rebel and did transgress.
They Book
are not
there
is
throughout the
[no] They bid what
all
Of
alike.
the people of the
a nation upright, reciting God's signs night,
they adore
as
the
while,
believe in God, and in the last day, and
is
reasonable, and forbid what
is
wrong,
among the righteous. What ye do of good surely God will not deny, for God knows those who fear. Verily, those who misbelieve, their wealth is of no
and vie
in charity;
these are
service to them, nor their children either, against
God; they are the
fellows of the Fire,
and they
shall
dwell therein for aye.
The
likeness of
the world, ^
I. e.
is
what they expend
is
of
a
only a slight hurt.
That is, unless they enter into dominion of Islam, by professing 2
paying a
in this life
as the likeness of wind wherein
tribute.
either the spiritual or temporal
the
Mohammedan
creed, or by
THE CHAPTER OF IMRAN's FAMILY.
Ill, II3-I20.
6l
cold blast that falls upon a people's tilth who have wronged themselves and destroys it. It is not God who wrongs them, but it is themselves
they wrong.
O
ye
who
believe
take not to intimacy with
!
others than yourselves
;
they will not
fail
to spoil
—
you they would fain ye came to trouble, hatred is shown by their mouths but what their breasts conceal is greater still. We have made manifest to you ;
;
our signs, did ye but understand. [115] Ye it is who love them, but they love not
But when and when they go aside they bite their finger tips at you Die in your rage, for God through rage. Say,
you
and ye believe
;
Book,
in the
they meet you they say,
'
We
all
of
it.
believe
;
'
'
know
doth
the nature of men's breasts.'
good luck touch you it is bad for them, but if bad luck befal you they rejoice therein yet if ye are patient and fear, their tricks shall not harm you, for what they do God comprehends. If
;
When
thou didst set forth early ^ from thy people but God camp to fight
— —when two companies of you
to settle for the believers a
both hears and knows
;
;
on the point of showing cowardice but God on God surely the believers do rely. Why God gave you victory at Bedr when ye were in a poor way; fear God, then, haply ye
w^ere
was
;
their guardian, for !
may
give thanks.
[120]
When
thou didst say unto
not enough for you that your Lord assists you with three thousand of the angels
the believers,
'
Is
it
1 This refers to the battle of Ohod, when Mohammed experienced a severe check, and lost two teeth by a shot from an
arrow.
— ;
THE QURAN.
62 sent fear
111,121-131.
down from on high ? Yea, if ye are patient and God, and they come upon you on a sudden,
now, your Lord will assist you with five thousand of His angels, (angels) of mark. God only made this as glad tidings for you to comfort your hearts withal, for victory is but from God, the mighty, the wise
—
to cut off the flank of those
make them downcast,
that
who misbelieve, or may retire dis-
they
appointed.'
Thou
hast nothing to do with the affair at
He
whether
them
;
for, verily,
God's
He He
is
what
forgives
all,
towards them again or punish
turn
they are unjust.
is in
the heavens and in the earth.
whom He
pleases,
and punishes
whom
God is forgiving and merciful. who believe devour not usury doubly fear God, perchance ye may be pros-
pleases; for
[125] O ye doubled, but
!
which is prepared for the unand obey God and His Apostle, perchance And vie with one another ye may get mercy. for pardon from your Lord, and for Paradise, the breadth of which is as the heaven and the earth, for those who expend prepared for those who fear in alms, in prosperity and adversity, for those who God repress their rage, and those who pardon men Those who when they do a crime, loves the kind. or wrong themselves, remember God, and ask forgiveness for their sins, and who forgives sins save God? and do not persevere in what they did, the while they know; [130] these have their reward pardon from their Lord, and gardens beneath for which rivers flow, dwelling therein for aye perous
;
fear the fire
believers,
;
—
;
—
—
—
—
—
:
;
pleasant
is
the hire of those
who
act like this.
Incidents have passed before your time, go on
!
THE CHAPTER OF IMRAN's FAMILY.
Ill, 131-141.
63
the earth, and see what was the end of those
then
in
who
called (the prophets) liars.
This is an explanation unto men, and a guidance and a warning unto those who fear. Do not give way nor grieve, for ye shall have the upper hand if ye but be believers. touch you, a sore like
If a sore
people
these are days
:
^
it
has touched
which we make
to alternate
amongst mankind that God may know who it is that believe, and may take from you witnesses ^, for God loves not the unjust; [135] and that God may assay those who believe, and blot out the misbelievers. Do ye think that ye can enter Paradise and God not know those of you who have fought well, or know
Why, ye longed
for death before
ye and ye halt Mohammed is but an apostle apostles have what if he die or passed away before his time He is killed, will ye retreat upon your heels? who retreats upon his heels does no harm to God It is at all; but God will recompense the thankful. not for any soul to die, save by God's permission but he who written down for an appointed time wishes for the reward of this world we will give him of it, and he who wishes for the reward of the future we will give him of it, and we will recompense the the patient
met
it
?
Now
!
ye have looked upon
it
;
;
;
grateful.
How many
[140]
against
!
prophets have myriads fought
yet they did not give
way
at
what
befel
God's way Nor were they weak, nor did God loves the patient. they demean themselves
them
in
!
:
And
their
^
word was only Or
'
battles.'
â&#x20AC;&#x201D;
to say,
^
Or
Lord, forgive us
'
'
martyrs.'
THE QURAN.
64
111,141-148.
our sins and our extravagance in our affairs and make firm our footing, and help us against the mis;
beheving
this world,
God
O
and God gave them the reward of and good reward for the future too, for !
folk
'
doth love the kind.
ye obey those who misyou back upon your heels, and ye will retreat the losers. Nay, God is your Lord, He is the best of helpers. We will throw ye
who
believe
if
!
believe, they will turn
dread into the hearts of those who misbelieve, for that they associate that with God which He has sent
down no power is
for
;
but their resort
is fire,
and
evil
the resort of the unjust.
[145] God has truly kept His promise, when ye knocked them senseless by His permission, until ye showed cowardice, and wrangled, and rebelled, after he had shown you what ye loved. Amongst you are those who love this world, and amongst you are Then He turned you those who love the next. away from them to try you but He has pardoned when you, for God is Lord of grace unto believers, ye went up and looked not round upon any one, although the Apostle was calling you from your rear. Therefore did God reward you with trouble on trouble that ye should not grieve after w^hat ye had ;
â&#x20AC;&#x201D;
missed \ nor for what befel you, for
aware of what ye
do.
after trouble safety,
company of
Then He
sent
â&#x20AC;&#x201D; drowsiness
you, and one
God
is
well
down upon you
creeping over one
company of you getting
anxious about themselves, suspecting about God other than the truth, with the suspicion of the ignorant
-,
and saying,
'
Plunder.
^
This word
is
'
Have we any chance
ahvays used for the pagan Arabs.
in
THE CHAPTER OF IMRAN's FAMILY.
Ill, 14S-154.
the affair?'
Say,
They
conceal
show
to thee,
the affair
were
in
in
'Verily,
the
affair
themselves what
and
say, 'If
we should
God's.'
is
they
65
will
not
we had any chance
not be killed here.'
in
Say, 'If ye
your houses, surely those against
whom
slaughter was written down, would have gone forth to fight even to
may
try
what
where they are lying now; that God your breasts and assay what is in
is in
your hearts, for
God
doth
know
the nature of men's
breasts.'
you who turned your backs on when the two armies met, it was but Satan who made them slip for something they had earned. But God has now pardoned them verily, God is Verily, those of
that day
;
forgiving and clement.
[150]
O
ye
who
who when they upon a raid, 'Had
believe! be not like those
misbelieve, and say unto their brethren
knock about in the earth, or are they but been at home, they had not died and had It was that God mieht make a not been killed.' sighing in their hearts, for God gives life and death and God on what ye do doth look. And if, indeed, ye be killed in God's way or die, surely forgiveness from God and mercy is better than what ye gather and if ye die or be killed it is It was by a sort of to God ye shall be assembled. mercy from God thou didst deal gently with them, for hadst thou been rough and rude of heart they had dispersed from around thee. But pardon them, and ask forgiveness for them, and take counsel with them in the affair. As for what thou hast resolved, rely upon God verily, God loves those who do If God help you, there is none can overrely. come you but if He leave you in the lurch, who is ;
;
;
;
[6]
F
THE QUR
66
there can help you after
Him
AN.
?
Ill, 154-162.
Upon God
then
let
believers rely.
[155] It is not for the prophet to cheat; and he cheats shall bring what he has cheated on the
who
resurrection
day.
Then
shall
each soul be paid
has earned, and they shall not be wronged. Is he who follows the pleasure of God, like him who
what
it
has drawn on himself anger from God, whose resort An evil journey shall it be These are is hell ? !
degrees with God, and
God was when He
God
sees
what ye
do.
surely very gracious to the believers,
amongst them an apostle from themthem His signs, and purify them, and teach them the Book and wisdom, although they surely were before his time in manifest error. Or when an accident befals you, and ye have fallen sent
selves, to recite to
on twice as much, ye say, 'How is this^?' Say, 'It is from yourselves. Verily, God is mighty over all.' [160] And what befel you the day when the two armies met, it was by God's permission that He might know the believers, and might know those who behaved hypocritically for it was said to them, Come, fight in God's way,' or repel (the foe);' they said, If we knew how to fight we would surely follow you.' They were that day far nigher unto misbelief than they were to faith. They say with their mouths what is not in their hearts, but God doth know best what they hid. Those who said of their brethren, whilst they themselves stayed at home, Had they obeyed us they would not have ;
;
*
'
'
'
*
He means
that
the
loss
at
Ohod was more
balanced by their previous success at Bedr. these engagements see Introduction.
than counter-
For an account of
II, i62-i74-
been if
THE CHAPTER OF IMRAn's FAMILY.
killed.'
Say,
ye do speak the
'
Ward
off
67
from yourselves death,
truth.'
Count not those who are
killed in the
way of God
â&#x20AC;&#x201D;
Lord provided for, rejoicing in what God has brought them of His grace, and being glad for those who have not reached them yet, those left behind them there is no fear for them, and they shall not be grieved; [165] glad at favour from God and grace, and that God wasteth not the hire of the believers. Whoso answered to the call of God and of His prophet after sorrow had befallen them, for those, if they do good and fear God, is a mighty hire. To whom when men said, 'Verily, men have gathered round you, fear then them,' it only increased their faith, and they said, God is enough for us, a good guardian is He.' Then they retired in favour from God and grace; no evil touched them they followed the pleasure of God, and God is Lord of mighty grace.
as dead, but living with their
â&#x20AC;&#x201D;
;
;
*
;
It is
Do
who
only that Satan
frightens his friends.
not ye fear them, but fear me,
[170] Let them not grieve thee
other in misbelief. at
all.
God
Verily,
those
they do not hurt
;
ye be believers. vie with each
Verily, they cannot hurt
wills not to
in the future life
if
who
but for
God
make for them a portion them is mighty woe.
who purchase God at all, and
misbelief for faith, for
them
is
grievous
woe.
Let not those who misbelieve reckon that our them range is good for themselves. We only let them have their range that they may increase in God would not sin. And for them is shameful woe. letting
until
He
And God would
noc
leave believers in the state which ye are discerns the vile from the good. F 2
in,
THE QUR'aN.
68
111,174-180.
God chooses of His Wherefore believe ye and if ye believe and fear,
inform you of the unseen, but apostles
whom He
pleases.
God and His
in
you
for
[175]
God
is
Apostle mighty hire.
And
;
not those
let
who
are niggard of
what
has given them of His grace, count that
â&#x20AC;&#x201D; nay,
it
worse for them. What they have been niggard of shall be a collar round And Gods their necks upon the resurrection day. is the heritage of the heavens and the earth, and best for
is
them
;
it is
God of what ye do is well aware. God heard the speech of those who said, Verily, God is poor and we are rich.' We will write down what they said, and how they killed the prophets '
^
undeservedly, and say,
'
Taste ye the torment of
burning;' this shall they suffer for what their hands
â&#x20AC;&#x201D; â&#x20AC;&#x201D;
have sent on before; for, verily, God is no unjust one to His servants, who say, 'Verily, God has covenanted with us that we should not believe in an apostle until he gives us a sacrifice which fire devours
^.'
[180] Say, 'There have fore
me
come
to
you apostles be-
with manifest signs, and with what ye talk
Mohammed, in his message to the Jewish tribe of Kainuka, used the words of the Qur'an, and bade them 'lend to God at good interest,' when Phineas Ibn Azfira mockingly said, ' Surely, God is poor since they try to borrow for him!' Whereupon '
Abu
Bekr,
who had brought
the
letter,
smote him on the face and
but for the truce between them, he would have smitten off his head. On complaint being made of this conduct to Mosaid, that,
hammed the above verse was revealed. 2 The commentators say that the Jewish
Mohammed
this
Rabbis demanded of proof of his prophetic mission, having regard,
probably, to the contest between Elijah and the priests of Baal on
Mount Carmel.
!
'
THE CHAPTER OF IMRAn's FAMILY.
Ill, 180-188.
about
why
;
the truth
And
then
did
ye
kill
them,
69
ye speak
if
?
they did
if
call
thee a
apostles before
liar,
have been called liars too, who came with manifest signs, and with scriptures, and with the illuminatino^ Book, Every soul must taste of death and ye shall only be paid your hire upon the resurrection day. But he who is forced away from the fire and brought thee
;
into Paradise
world,
is
indeed happy; but the
is
Ye
but a possession of deceit.
life
of this
shall surely
in your persons, and ye from those who have had the Book brought them before you, and from those who assoBut if ye be ciate others with God, much harm. verily, that is one of the deterpatient and fear,
be
your wealth, and
tried in
shall surely hear
—
mined
affairs.
When God took the compact from those who have had the Book brought them that 'Ye shall of a surety manifest it unto men, and not hide it,' they cast it behind their backs, and bought therewith a but evil is what they buy. little price, not that those who rejoice in what Count [185] they have produced, and love to be praised for what
—
they have not done, safety from woe,
God's earth,
are signs
is
in the
and
— think
for
them
in
to
member God
grievous
mighty over
woe
those
in
!
heavens and the
all
creation of the heavens
the
succession
of night
and the and day,
who repossessed of minds and sitting or lying on ;
standing
sides, and reflect heavens and the earth.
their
not that they are
is
the kino^dom of the
and God
Verily, earth,
is
—
on '
O
creation
the
Lord
!
of
the
thou hast not
THE QUR'aN.
yO
We
created this in vain.
Ill, 188-198.
celebrate
keep us from the torment of the
Thy
fire
praise
Lord
!
;
then
verily,
!
whomsoever Thou hast made to enter the fire, Thou hast disgraced him and the unjust shall have none ;
to help them.
[190] 'Lord! verily, we heard a crier calling to the faith, " Believe in your Lord," and we did believe.
Lord forgive us our sins and cover our offences, and let us die with the righteous. Lord and bring us what Thou hast promised us by Thy apostles, and disgrace us not upon the resurrection day; for, !
!
verily,
Thou
Thy
dost not break
promises
And
! '
Lord shall answer them, I waste not the works one of a worker amongst you, be it male or female, of you is from the other ^ Those who fled, and were turned out of their houses, and were harmed in my way, and who fought and were killed, I will cover their offences, and I will make them enter into gardens beneath which rivers flow.' [195] A reward from God; for God,
the
'
â&#x20AC;&#x201D;
'
with
Him
Let
it
are the best of rewards.
not deceive you that those
who
misbelieve
go to and fro in the earth. It is a slight possession, and then their resort is Hell an evil couch shall it be. But those who fear their Lord, for them are gardens beneath which rivers flow, and they shall dwell an entertainment from God and therein for aye, that which is with God is best for the righteous. ;
â&#x20AC;&#x201D;
;
Verily, of the people of the
do believe *
in
God, and
in
This passage was revealed
Salma, one of
Mohammed's
him were not mentioned as ward of the future life.
Book
are
some who
what has been revealed
in
answer
wives,
when
well as the
to the objection of
the
men
women who in the
to
Umm
fled with
promised
re-
;
Ill,
198-IV,
you, and
THE CHAPTER OF WOMEN.
3-
what was revealed
to
1
7
humbHng
them,
themselves before God, and selHng not the signs of
God
for a
little
These
price.
reward with their Lord reckoning up.
;
verily,
shall
God
have is
their
quick at
[200] O ye who believe be patient and vie in being patient \ and be on the alert, and fear God, !
that haply ye
may
prosper.
The Chapter (IV.
In the
name
of
Women.
Medinah.)
of the merciful and compassionate
God.
O ye folk fear your Lord, who created you from one soul, and created therefrom its mate, and diffused from them twain many men and women. And fear God, in whose name ye beg of one another, and the wombs verily, God over you doth watch ^ And give unto the orphans their property, and give them not the vile in exchange for the good, and devour not their property to your own property verily, that were a great sin. But if ye fear that ye cannot do justice between orphans, then marry what seems good to you of women, by twos, or threes, or fours and if ye fear that ye cannot be equitable, then only one, or what your right hands possess ^ That keeps you nearer to not being partial. And give women their dowries freely; and if they !
;
;
^ "^
That That
is,
is,
with their enemies. fear
God, and pay respect
wives. ^
That
is,
female slaves.
to
your mothers and
'
THE QUr'aN.
72
IV, 3-1
1.
enough to remit any of it of themselves, then devour it with good digestion and appetite ^ But do not give up to fools ^ their property which God has made you to stand by; but maintain them from it, and clothe them, and speak to them with a they reasonable speech. [5] Prove orphans until them in perceive if ye and age, marriageable reach a right management, then hand over to them their property, and do not devour it extravagantly in And he who is anticipation of their growing up. poor, let is who but he rich, let him abstain over hand ye when and reason, in him devour to them their property, then take witnesses against them but God sufPiceth for taking account. Men should have a portion of what their parents and kindred leave, and women should have a portion of what their parents and kindred leave, whether it And when be little or much, a determined portion. the next of kin and the orphans and the poor are present at the division, then maintain them
are good
;
;
them a reasonable speech. them [to] a weak seed, for whom they would be afraid and let them fear God, and speak a straightforward out of
it,
And
and speak
let
to
these fear lest they leave behind
;
Verily, those who devour the property of orphans unjustly, only devour into their bellies
speech.
and they
fire,
'
it
shall broil in flames.
The Arabic idiom
up,
Mohammed
for the
here gives the
enjoyment of property being
men
to eat
permission to enjoy such por-
tion of their wives' dowries as the latter might be pleased to remit,
and adds, with a sort of humour, the colloquial expression used by The sentence might be parathe Arabs when any one is eating. phrased and if they are kind enough to remit any portion of it of their own accord, then enjoy it, and much good may it do you '
!
'
To
idiots or
persons of weak
intellect.
!
IV
THE CIIArTER OF WOMEN.
Ii-i6.
73
God instructs you concerning your children for a male the like of the portion of two females, and if there be women above two, then let them have twothirds of what (the deceased) leaves and if there be but one, then let her have a half; and as to the parents, to each of them a sixth of what he leaves, if ;
;
he has a son but ;
inherit,
then
if
let his
he have no son, and his parents mother have a third, and if he
have brethren, let his mother have a sixth after payment of the bequest he bequeaths and of his debt. Your parents or your children, ye know not which
them
of
is
nearest to you in usefulness
God
:
â&#x20AC;&#x201D;an
or-
knowing And ye shall have half of what your and wise wives leave, if they have no son but if they have a son, then ye shall have a fourth of what they leave, after payment of the bequests they bequeath or of And they shall have a fourth of what their debts. ye leave, if ye have no son but if ye have a son, then let them have an eighth of what ye leave, after payment of the bequest ye bequeath and of your
dinance this from
God
verily,
;
is
!
;
;
debts.
And
the man's or the woman's (property) be inherited by a kinsman who is neither parent nor child \ and he have a brother or sister, then let each [15]
if
of these two have a sixth that, let
them share
in
;
but
if
they are more than
a third after payment of the
bequest he bequeaths and of his debts, without an ordinance this from God, and God prejudice ^
â&#x20AC;&#x201D;
is
knowing and clement
1
The word
in the original is that
relationship. ^
I. e.
to the heirs.
always used to express
this
THE QUR AN.
74
IV, 17-23.
These be God's bounds, and whoso obeys God and the Apostle He will make him enter into gardens beneath which rivers flow, and they shall dwell that is the mighty happiness. therein for aye But whoso rebels against God and His Apostle, and transofresses His bounds, He will make him enter into fire, and dwell therein for aye and for ;
â&#x20AC;&#x201D;
;
him
shameful woe.
is
Against
women who commit
your
of
those
adultery, call witnesses four in
yourselves
women shall
and
;
houses
in
make
them both leave them
but
;
death release them, or
until
two of you commit
if
-
^
number from among
these bear witness, then keep the
God
them a way.
for
And
[20]
if
it,
then
hurt
they turn again and amend,
if
God
alone, verily,
is
easily turned,
com-
passionate.
God who do
is
only bound to turn again towards those
evil
through ignorance and then turn again.
Surely, these will
who do
evil, until,
them, he says,
who
God
His
knowinof, wise.
turn again
turningf a^rain
to,
when death comes
'Now
turn again
I
For such
die in misbelief.
;'
God
for
is
not for those
is
before one of
nor yet for those
as these
have we
prepared a grievous woe.
O
ye
inherit
*
Women
of Islam "^
who
believe
women's
!
it
not lawful for you to
is
estates against their will
nor to
taken in adultery or fornication were at the beginning
literally
immured.
The commentators
offence here referred
masculine gender.
to.
are not agreed as to
The
text,
the
'hurt them,'
nature of the
however, speaks of two of the
The punishment
to
be
inflicted
subject of dispute, the original merely saying, as it,
;
I
is
also the
have translated
—— •
THE CHAPTER OF WOMEN.
IV, 23-28.
75
hinder them \ that ye may go off with part of what ye brought them, unless they commit fornication manifestly but associate with them in reason, for if ye are averse from them, it may be that ye are averse from something wherein God has put much good ;
for you.
But if ye wish to exchange one wife for another, and have given one of them a talent ^ then take not What! would you take it for from it anything. a calumny and a manifest crime ^? [25] How can ye take it when one of you has gone in unto the other, and they have taken from you a
rigid
And do
compact
not marry
?
women your
fathers married,
—
except bygones, for it is abominable and hateful, and an evil way; unlawful for you are your mothers, and your daughters, and your sisters, and your paternal aunts and maternal aunts, and your brother's
and your sister's daughters, and your foster mothers, and your foster sisters, and your wives' mothers, and your step daughters who are your wards, born of your wives to whom ye have gone in but if ye have not gone in unto thern, then and the lawful spouses of your it is no crime in you daughters,
;
;
sons from your
nexion between
own two
loins,
and that ye form a con-
sisters,
— except
bygones,
—
and married women, save such as your right hands possess, but lawful for you is God's Book against you! verily,
God
is
forgiving,
merciful
;
—
^
^
That That
is,
from marrying again.
is,
a large dowry.
is ironical, and intended as a warning against bringing a false accusation of infidelity against a wife for the sake »
This question
of keeping her dowry when divorced.
THE QUR
76 all
besides
this,
A
AN.
IV, 28-35
you to seek them with your
for
them and not
marrying
wealth,
5
fornicating
;
but
such of them as ye have enjoyed, give them their hire as a lawful due for there is no crime in you ;
about what ye agree between you after such lawful due, verily, God is knowing and wise.
But whosoever of you cannot go the length of marrying marriageable women who believe, then take of what your right hands possess, of your though God knows best maidens who believe about your faith. Ye come one from the other ;
â&#x20AC;&#x201D;
;
marry them with the permission of their people, and give them their hire in reason, they being chaste and not fornicating, and not receivers
then
of paramours.
But when they are married, if they commit fornication, then inflict upon them half the penalty that is for whomsoever of you for married women [30]
;
fears
wrong
;
but that ye should have patience
better for you, and
God
is
is
forgiving and merciful.
wishes to explain to you and to guide you who were before you,
God
into the ordinances of those
towards you, for God is knowing, wise. wishes to turn towards you, but those who follow their lusts wish that ye should swerve with a
and
to turn
God
mighty swerving
God
man who believe
for you, for
O
!
wishes to make
it
light
was created weak.
devour not your property amongst yourselves vainly, unless it be a merAnd do not kill yourchandise by mutual consent. ye
!
verily, God is compassionate unto you. But whoso does that maliciously and unjustly, we for that is easy with God. will broil him with fire
selves
;
;
[35] If y^ avoid great sins from which ye are for-
;
THE CHAPTER OF WOMEN.
IV, 35-40-
bidden,
we
77
cover your offences and make you
will
enter with a noble entrance.
And do not covet that by which God has preferred one of you over another. The men shall have a portion of what they earn, and the women a portion of what they earn ask God for His grace, verily, ;
God knows all. To every one have we
appointed kinsfolk as heirs
of what parents and relatives and those with
whom
ye have joined right hands leave; so give them their portion, for, verily, God is over all a witness.
Men
women
stand superior to
preferred
some of them over
expend of
their wealth
devoted, careful
(in their
in that
others,
and
God
in that
hath they
and the virtuous women,
:
husbands') absence, as
God
But those whose perverseness ye fear, admonish them and remove them into bedchambers and beat them but if they submit to you, has cared for them.
;
then do not seek a way against them
;
verily,
God
is
high and great.
And if ye fear a breach between the two\ then send a judge from his people and a judge from her If they wish for reconciliation, God will people. arrange between them
;
verily,
God
is
knowing and
aware.
And serve God, and do not associate aught Him and to your parents show kindness, and
[40]
with
;
and orphans, and the poor, and the is akin, and the neighbour who is a stranger, and the companion who is strange, and the son of the road, and what your right hands possess '^ verily, God loves not him who is proud and boastful
to kindred,
neighbour
*
who
Man
and
wife,
^
I. e.
slaves.
â&#x20AC;&#x201D; THE QUR'aN.
78
who are
miserly and bid
hide what
but ful
God
men be
IV, 41-47.
miserly too, and
who
has given them of His grace;
we have prepared
for the misbelievers
shame-
woe.
And
who expend
their wealth in alms men, and who believe not in God nor in the last day; but whosoever has Satan for his mate, an evil mate has he. What harm would it do them if they believed in God and in the last day, and expended in alms of what God has provided them with ? but God knows about them. Verily, God would not wrong by the weight of an atom; and if it's^ a good work, He will double it and bring from Himself a mighty hire. [45] How then when we bring from every nation a witness, and bring thee as a witness against these on the day when those who misbelieve and rebel against the Apostle would fain that the earth were levelled with them ? but they cannot hide the news from God. O ye who believe approach not prayer while ye are drunk, until ye well know what ye say; nor yet while polluted, unless ye be passing by the way, until ye have washed yourselves. But if ye are sick, or on a journey, or one of you come from the privy, or if ye have touched a woman, and ye cannot find water, then use good surface sand and wipe your faces and your hands therewith verily, God pardons and forgives. Do ye not see those who have been given a portion o( the Book ? they buy error, and they
those
for appearance sake before
â&#x20AC;&#x201D;
!
â&#x20AC;&#x201D;
;
'
The
abbreviated form
taku (fortakun)
is
used in the Arabic.
THE CHAPTER OF WOMEN.
IV, 47-54-
79
may err from the way But God knows who your enemies are, and God suffices as a patron, and sufficient is God as a help. And those who are Jews, and those who pervert
wish that ye
!
best
We
hear but the words from their places, and say, rebel, and do thou listen without hearing,' and '
we
(who say) 'r^'hinaV distorting it with their tongues and taunting about religion. But had they said, We hear and we obey, so listen and look upon us,' it would have been better for them and more up'
right
;
â&#x20AC;&#x201D;but may God curse them
in their misbelief,
for they will not believe except a few.
[50]
O
ye
who have been
given the Book
!
believe
what ye had in what we before ere we deface your faces and turn them into hinder parts, or curse you as we cursed the fellows of the Sabbath ^ when God's command was done. have revealed, confirming
;
Verily,
pardons not associating aught with
God
Him, but He pardons anything short of that to whomsoever He pleases but he who associates ;
aught with God, he hath devised a mighty sin. Do ye not see those who purify themselves ? nay, God purifies whom He will, and they shall not be
wronged a straw ^. Behold, that
is
how they
devise against
God
a
lie,
and
manifest sin enough.
ye not see those to whom a portion of the Book has been given ? They believe in 6^ibt^ and 7'^^/zCit*, and they say of those who misbelieve,
Do
^
See note
^
See Chapter
3
The word
3, p.
14.
II,
verse 61.
in the original
means a
fibre in the cleft of a date
stone, or the rush wick of a candle. *
Idols of the ancient Arabs
;
see p. 40.
THE QURAN.
8o
'These are better guided Heve.'
and
These
[55]
whom God
way than those who be-
in the
are those
IV, 54-63.
whom God
has cursed,
has cursed no helper shall he
Shall they have a portion of the
kingdom
?
find.
Why
men a jot \ what God has given
even then they would not give to
of His man for have given to Abraham's people the Book and wisdom, and we have given them a And of them are some who mighty kingdom. of them are some who turn and therein, believe from it, but Hell is flaming enough for them.
Do
grace
they envy
?
We
Verily, those broil
them with
we
done, then
may
they
and
who
will
we
disbelieve in our signs,
whenever change them
fire
taste the torment.
will
their skins are well
;
for other skins, that
Verily,
God
is
glorious
wise.
[60] But those
make them and they
them
who
we
believe and do aright,
will
enter gardens beneath which rivers flow,
and aye,
shall dwell therein for ever
therein are pure wives, and
we
will
for
make them
God bids you pay and when ye judge between men to judge with justice. Verily, God, excellent is what He admonishes you with verily, God both hears and sees. O ye who believe! obey God, and obey the Apostle and those in authority amongst you and if ye quarrel about anything, refer to God and the Apostle, if ye believe in God and the last day; that is enter into a shady shade.
}'Our
trusts
to
Verily,
their owners,
;
;
better and fairer as a settlement.
Do in
ye not see those
who
what has been revealed '
pretend that they believe to them,
and what was
Literally, a dent or cleft in a date stone.
1
THE CHAPTER OF WOMEN.
IV, 63-71-
revealed before thee
ment
;
8
they wish to refer their judgbidden to disbeHeve
to 7a^//iit \ but they are
therein,
and Satan wishes
to lead
them
into a
remote
And when it is said to them, Come round to what God has sent down and unto the Apostle,' thou error.
'
seest the hypocrites turning from thee, turning away.
How
[65]
then
when
there befalls
them a mis-
chance through what their hands have sent on before ? then will they come to you, and swear by God, We '
meant naught but good and concord.' These, God knows what is in their hearts. Turn thou away from them and admonish them, and speak to them into their souls with a searching word.
We
have never sent an apostle save that he should be obeyed by the permission of God and ;
if
when they have wronged themselves, come
they,
to
thee and ask pardon of God, and the Apostle asks
pardon for them, then they will find God easy to be turned, compassionate. But no by thy Lord they will not believe, until they have made thee judge of what they differ on then they will not find in themselves aught to hinder what thou hast decreed, and they will submit wath submission. But had we prescribed for them, !
!
;
Kill yourselves, or go ye forth out of your houses,' they would not have done it, save only a few of '
them then
;
but had they done what they are admonished,
it
would have been better
for them,
and a more
firm assurance. [70] And then we would surely have brought them from ourselves a mighty hire, and would have guided them into a right path.
Whoso
God and
obeys ^
[6]
See note
the Apostle, these are
2, p.
G
40.
a
THE qur'an.
82
IV, 71-79.
God has been pleased with, of prophets and confessors and martyrs and the righteous
with those
;
company are they. That is grace from God, and God knows
—
fair
well
enough.
O
ye
sally in
of you
who
who
you, says,
am
believe
take
!
your precautions and
detachments or altogether. tarries behind, and, if a
God
'
Verily, there
is
mischance befalls
has been gracious to me, since
I
not with them a martyr.'
[75] But if there befalls you grace from God, he would say as though there were no friendship O would that I had been between }'Ou and him with thee to attain this mighty happiness!' Let those then fight in God's way who sell this life of the world for the next and whoso fights in God's way, then, be he killed or be he victorious, we will give him a mighty hire. What ails you that ye do not fight in God's way, and for the weak men and women and children, who say, Lord, bring us out of this town of oppressive folk, and make for us from Thee a patron, and make for us from Thee a help ?' Those who believe fight in the way of God and
—
—
'
;
^
'
;
who
those
disbelieve fight in the
way
of T^ghiXt
ye then against the friends of Satan, Satan's tricks are weak.
;
verily,
fight
Do ye not see those to whom it is said, Restrain your hands, and be steadfast in prayer and give alms and when it is prescribed for them to fight then a band of them fear men, as though it were the fear of God or a still stronger fear, and they say, O our '
;'
'
Lord
!
why
hast thou
prescribed for ^
Mecca.
us
to
fight,
â&#x20AC;&#x201D; THE CHAPTER OF WOMEN.
IV, 79-86.
couldst thou not
time
?'
Say,
'
us abide
let
till
The enjoyment
8^
our near appointed
of this world
is
but
and the next is better for him who fears ;' but they shall not be wronged a straw. [80] Wheresoe'er ye be death will overtake you, though ye were in lofty towers. And if a good thing befall them, they say, This is from God,' but if a bad thing, they say, This is from thee.' Say, It is all from God.' What ails these people ? they slight,
'
'
*
can hardly understand a
What
tale.
good it is from God and what befalls thee of bad it is from thyself. We have sent thee to mankind as an apostle, and God befalls thee of
;
sufficeth for a witness.
Whoso obeys the prophet he has obeyed God and he who turns back we have not sent thee to watch over them. ;
â&#x20AC;&#x201D;
They
when they
say, 'Obedience!' but
sally forth
from you, a company of them brood by night over something else than that which thou hast said but God writes down that over which they brood. Turn ;
then from them and rely on God, for for a guardian. if it
Do
God
were from other than God they would
many
find in
?
it
a discrepancy.
[85]
And when
there comes to them a matter of
security or fear they publish
report
sufficeth
they not meditate on the Qur'an
it
to the Apostle
it
;
but
if
they were to
to those in authority
and
amongst them, then those of them who would elicit but were it not for it from them would know it God's grace upon you and His mercy ye had followed Satan, save a few. ;
Fight, then, in the
on any but
thyself,
way of God impose not aught and urge on the believers it ;
;
G
2
THE QUr'aN.
84
IV, 86-93.
may be that God will restrain the violence of those who misbelieve, for God is more violent and more severe to punish.
Whoso intercedes with a good intercession shall have a portion therefrom but he who intercedes with a bad intercession shall have the like thereof, for God keeps watch over all things. And when ye are saluted with a salutation, salute ;
with a better than all
it,
or return
it
;
—
verily,
God
of
things takes account.
God, there is no God but He He will surely assemble you on the resurrection day, there is no doubt therein who is truer than God in his dis!
;
course [90]
?
Why are
ye two parties about the hypocrites, for what they
when God hath overturned them earned
?
Do
ye wish to guide those whom God Whoso God hath led astray ye
hath led astray?
shall not surely find for
him a
fain that (^e misbelieve as
might be alike
;
path.
They would
they misbelieve, that ye
take ye not patrons from
among
God's way; but if they turn their backs, then seize them and kill them wheresoever ye find them, and take from them neisave those who reach a ther patron nor help,
them
until
they too
flee in
—
—
whom
and you is an alliance or you while their bosoms prevent them from fighting you or fighting their own people. But had God pleased He would have given you dominion over them, and they would surely have fought But if they retire from you and do not fight you. then God hath given you you, and offer you peace, people betwixt
who come
to
—
no way against them.
Ye
will
find
others
who seek
for quarter
from
THE CHAPTER OF WOMEN.
IV, 93-96-
you, and quarter from their
own people
85 ;
whenever
they return to sedition they shall be overturned
but if they retire not from you, nor offer you peace, nor restrain their hands, then seize them and kill them wheresoever ye find them over these we have made for you manifest power. It is not for a believer to kill a believer save by mistake and whosoever kills a believer by mistake then let him free a believing neck^ and the bloodmoney must be paid to his people save what they But if he be from a tribe shall remit as alms. hostile to you and yet a believer, then let him free And if it be a tribe betwixt a believing neck. whom and you there is an alliance, then let the blood-money be paid to his friends, and let him but he who cannot find the free a believing neck means, then let him fast for two consecutive months a penance this from God, for God is knowing, therein
:
;
â&#x20AC;&#x201D;
;
;
;
â&#x20AC;&#x201D;
wise.
[95]
And whoso
kills
a believer purposely, his
and God be wrath with him, and curse him, and prepare for him a mighty woe. O ye who believe when ye are knocking about in the way of God be discerning, and do not say to him who offers you a salutation, Thou art no bereward
is
hell,
to dwell therein for aye;
will
!
'
liever,'
after
cravinof
the
chances of this world's
So were ye God are many spoils aforetime, but God was gracious to you, be ye then discerning verily, God of what ye do is well life
-,
for with
!
;
aware. ^
2
an
Captive.
Because a believer might not be attacked and plundered as might be.
infidel
THE QUR'aN.
86
IV, 97-102.
Not alike are those of the behevers who sit at home without harm, and those who are strenuous in God's way with their wealth and their persons. God hath preferred those who are strenuous with their wealth and their persons to those who sit still, by many degrees, and to each hath God promised good, but God hath preferred the strenuous degrees for a mighty hire over those who sit still, from him, and pardon and mercy, for God is for-
â&#x20AC;&#x201D;
giving and merciful.
when they took who had wronged themselves \
Verily, the angels
those state
were ye
the earth
; '
in
?'
they
they say,
said,
'
'
Was
the souls of said,
'
What
We
were but weak in not God's earth wide
enough for you to flee away therein ?' These are those whose resort is hell, and a bad journey shall it be [lOo] Save for the weak men, and women, and children, who could not compass any stratagem, and were not guided to a way these it may be God will pardon, for God both pardons and for!
;
gives.
Whosoever flees in the way of God shall find in many a spacious refuge and he who
the earth
;
goes forth from his house, fleeing unto God and His prophet, and then death catches him up, his
â&#x20AC;&#x201D;
devolves on God, and
hire
God
is
forgiving and
merciful.
And when
ye knock about
in the earth,
crime to you that ye come short fear that those
who
it
prayer,
disbelieve will set
verily, the misbelievers are
*
in
your obvious
Alluding to some half-hearted Muslims, slain
is
no
if
ye
upon you foes.
at
Bedr.
;
;
!
THE CHAPTER OF WOMEN.
IV, I03-I08.
-
When
^J
thou art amongst them, and standest up them stand
to pray with them, then let a party of
them take their arms and them go behind you, and let another party who have not yet prayed come forward and pray with thee and let them take their precautions and their arms. Fain would those who misbelieve that ye were careless of your arms and your baggage, that they might turn upon you with a single turning. And it is no crime to you if ye be annoyed with rain or be but take your sick, that ye lay down your arms up with
and
thee,
when they
let
;
adore, let
;
;
precautions,
who
â&#x20AC;&#x201D;
God
verily,
has
prepared for those
misbelieve a shameful woe.
But when ye have fulfilled your prayer, remember God standing and sitting and lying on your sides and when ye are in safety then be steadfast in prayer
;
verily,
prayer
is
for the believers prescribed
and timed [105]
And do
not
give
way
pursuit
in
of the
ye suffer they shall surely suffer too, even as ye suffer and ye hope from God, but they hope not and God is knowing, wise. people
if
;
;
!
Verily,
we have revealed to thee the Book in may est judge between men of what
truth that thou
God
has shown thee
a disputant
;
;
so be not with the treacherous
but ask God's pardon
:
verily,
God
is
forgiving, merciful.
And selves
;
wrangle not for those who defraud them-
God loves not him who is a They hide themselves from men
for
fraudulent
but they cannot hide themselves from God, for He is with them while they brood at night over speeches sinner.
;
THE QUr'aN.
88
Him
that please
they do
;
â&#x20AC;&#x201D; but
God
doth compass what
!
Here are life
not;
IV, 108-116.
ye, wrangling for
â&#x20AC;&#x201D;but who
them about
wrangle with
shall
the day of judgment, or
who
God
this world's
them on be a guardian
shall
for
over them?
[no] Yet whoso does evil and wrongs himself, and then asks pardon of God, shall find God forand whoso commits a crime, he o-ivino- and merciful only commits it against himself, for God is knowing, ;
wise.
And whoso commits a fault or a sin and throws it on the innocent, he hath to bear a calumny and a manifest
sin.
not for God's grace upon thee, and His mercy, a party of them would have tried to lead thee astray; but they only lead themselves astray; for God hath they shall not hurt you in aught
Were
it
:
sent
down upon thee
the
Book and the wisdom,
and taught thee w^hat thou didst not know, for God's grace was mighty on thee. There is no good in most of what they talk in private
;
save
in
his
who
bids almsgiving, or kind-
between men and whoso does this, craving the good pleasure of God, we will give to him a mighty hire. [i 15] But he who severs himself from the prophet after that we have made manifest to him the
ness, or reconciliation
;
guidance, and follows believers,
we
will
turn
other
than the way of the
our backs on him as he
hath turned his back and we will make him reach hell, and a bad journey shall it be. Verily, God forgives not associating aught with ;
Him, but
He
pardons anything short of
that,
to
â&#x20AC;&#x201D; IV, II6-I24.
THE CHAPTER OF WOMEN.
whomsoever
He
will
89
but whoso associates aught
;
with God, he hath erred a wide error.
Him
Verily, they call not beside
and they do not
females;
on aught save on aught save a
call
rebellious devil.
he said, I will take from thy due to me and I will lead them astray and I will stir up vain desires within them and I will order them and they shall surely crop the ears of cattle and I will order them and i;' but he who they shall surely alter God's creation takes the devil for his patron instead of God, he He promises them, and loses with a manifest loss.
God
him
curse
servants
a
!
for
'
portion
;
;
;
;
stirs
up vain desires within them
;
but the devil
promises only to deceive. [120] These, their resort
an escape therefrom
find
is
hell;
they shall not
But those who believe,
!
and do what is right, we will make them enter into Gardens beneath which rivers flow, to dwell therein God's promise in truth and who is truer for aye, than God in speech? Not for your vain desires, nor the vain desires of the people of the Book. He who doeth evil shall be recompensed therewith, and shall not find for him beside God a patron, or a help. But
â&#x20AC;&#x201D;
;
â&#x20AC;&#x201D;
he who doeth good works, be it male or female, and believes, they shall enter into Paradise, and they
be wronged a jot. has a better religion than he who resigns his face to God, and does good, and follows the faith of shall not
Who
1
The pagan Arabs used
to cut off the ears of cattle,
and mu-
by branding, and filing their teeth, partly that they might recognise them and partly as a superstitious ceremony. tilate
See
their slaves
p. 112,
note
i.
THE QURAN.
go
Abraham,
'H anif ?
as a
—
for
—
!
!
;
IV, 124-132.
God took Abraham
as a
friend. in [125] And God's is what is in the heavens and the earth, and God encompasses all things They will ask thee a decision about women say, ;
'
decides for you about them, and that which
God
rehearsed to you in the Book to whom ye do not give what
;
about orphan
is
is
women
prescribed for them,
ye are averse from marrying; and about weak children and that ye stand fairly by orphans and what ye do of good, verily, that God knows.' And if a woman fears from her husband perverseness or aversion, it is no crime in them both that
whom
and
;
;
they should be reconciled to each other, for reconFor souls are prone to avarice ciliation is best. but is
if
He
ye act kindly and fear God, of what ye do
aware.
your do not however be quite partial, and leave one as it were in suspense but if ye be reconciled and fear, then God is forgiving and merciful but if they separate, God can make both independent out of His abundance for
Ye
are not able,
may be,
it
wives, even though ye covet
to act equitably to it
;
;
;
;
God
is
abundant, wise.
what is in the heavens and what is We have ordained to those who have in the earth Book before you, and to you too the given been [130] God's
is
!
that ye fear
God
;
—but
if
ye misbelieve, verily, God's
what is in the heavens and what is in the and God is rich and to be praised God's is what is in the heavens and what is and God sufficeth for a guardian earth is
He
in
the
!
!
If
earth,
will
He
can
and can bring others
;
make ye
— God
is
pass away, able to do
O
men!
all that.
!
THE CHAPTER OF WOMEN.
IV, 132-139-
He who God God
is
wishes for a reward
;
9
In this world,
â&#x20AC;&#x201D; with
the reward of this world and of the next, and
both hears and sees.
O
who
be ye steadfast in justice, it be against youror your parents, or your kindred, be it rich
ye
believe
witnessing before selves,
God
or poor, for
Follow if
1
!
is
!
God though
nearer akin than either.
not, then, lusts, so as to act partially;
but
God
well
ye swerve or turn aside,
of what ye do
is
aware. [135]
O
ye
who
believe! believe in
God and His
and the Book which He hath revealed to His Apostle, and the Book which He sent down for whoso disbelieves in God, and His before angels, and His Apostle, and the last day, has erred
apostles,
;
a wide error. Verily, those who believe and then misbelieve, and then believe and then misbeheve, and then increase in misbelief, God will never pardon them, nor will
He
guide them
Give them is
in
the path.
to the hypocrites the glad tidings that for
grrievous woe Those who take the misbelievers
rather than believers,
them
?
Verily,
â&#x20AC;&#x201D; do
honour
is
for their patron
they crave honour from altogether God's
in the Book\ that when ye hear the signs of God disbelieved in and mocked at, then sit ye not down with them
He
hath revealed this to you
they plunge into another discourse, for verily, then ye would be like them. Verily, God will gather until
the hypocrites and misbelievers into hell together.
1
Chap. VI,
V.
see Introduction.
67,
which chronologically precedes the present
!
THE QUR'aN.
92
Those who He
[140]
IV, 140-149.
wait for you, and
in
if
the
be yours from God, say, 'Were we not with you?' and if the misbehevers have a chance, they say, Did we not get the mastery over you, victory
'
and defend you from the believers ?' But God shall judge between you on the resurrection day; for
God
not give the misbelievers a
will
way
against
believers.
God, but and when they rise up to pray, they rise up lazily to be seen of men, and do not remember God, except a few; wavering between the two, neither to these nor yet to those but whomsoVerily, the hypocrites seek to deceive
He
deceives
them
;
!
ever
God
doth lead astray thou shall not find for him
a way.
O ye who believe take not misbelievers for patrons rather than believers; do ye wish to make !
for
God
a power against you
?
Verily, the hypocrites are in the lowest depths of
and thou shalt not
hell-fire,
[145] Save those
and take
tight hold
relieion to
God
will
Why
God
If
a help.
on God, and are sincere
in
these are with the believers, and
give to the believers mighty hire. God punish you, if ye are grateful for
?
loves not
God
is
grateful
;
for
God
ye display good or hide
God
is
Verily, those
apostles desire
and His
and knowing.
publicity of evil
one has been wronged knows. verily,
them
should
and believe
God
;
find for
turn again, and do right,
who
it.
speech, unless
both hears and or
pardon
evil,
pardoning and powerful
who disbelieve in God and His to make a distinction between God
apostles,
and
say,
'We
believe in part and
!
THE CHAPTER OF WOMEN.
IV, 150-156.
93
disbelieve in part, and desire to take a midway course between the two :' [150] these are the misbeUevers, and we have prepared for misbehevers shameful But those who believe in God and His woe! apostles, and wdio do not make a distinction between any one of them, to these we will give their hire, for God is forgiving and merciful
â&#x20AC;&#x201D;
The people down for them
Book
of the
Moses a greater thing than us
God
will
ask thee to bring
a book from heaven; but they asked that, for
they
'Show them in after what
said,
openly;' but the thunderbolt caught
Then
their injustice.
they took the
calf,
had come to them of manifest signs but we pardoned And we that, and gave Moses obvious authority. held over them the mountain at their compact, and said to them, Enter ye the door adoring;' and we said to them, Transgress not on the Sabbath day,' and we took from them a rigid compact. But for that they broke their compact, and for their misbelief in God's signs, and for their killing the prophets undeservedly, and for their saying, Our nay, God hath stamped hearts are uncircumcised,' ;
^
'
'
'
â&#x20AC;&#x201D;
on them
their misbelief, so that they cannot believe
except a few,
â&#x20AC;&#x201D;[155]
and
for their misbelief,
and for
Mary a mighty calumny, and for Verily, we have killed the Messiah,
their saying about their saying,
*
Jesus the son of Mary, the apostle of God,' but they did not kill him, and they did not crucify .
him, but a similitude was
made
for them.
about him are
.
.
.
And
doubt concerning him they have no knowledge concerning They did not kill him, but only follow an opinion. verily,
those
who
differ
;
^
See note,
p. 8.
in
— 94
!
THE QUR
-
AN.
IV, 156-163.
God raised him up unto Himmighty and wise^! And there shall not be one of the people of the Book but shall believe in him before his death ^; and on the day of judgment he shall be a witness against him, for sure
God
self; for
!
nay,
is
them.
And we
for the injustice of those
who
are Jews have
we had made much usury when we
forbidden them good things which
lawful for them, and for their obstructing so
way of God, and for their taking had forbidden it, and for their devouring the wealth of people in vain, but we have prepared for those of them who misbelieve a grievous woe. [160] But those amongst them who are firm in knowledge, and the believers who believe in what is revealed to thee, let what is revealed before thee, and the steadfast in prayer, and the givers of alms, and the believers in God and the last day, unto these we will give a mighty hire. Verily, we have inspired thee as we inspired Noah and the prophets after him, and as we inspired Abraham, and Ishmael, and Jacob, and the tribes, and Jesus, and Job, and Jonas, and Aaron, and Solomon and to David did we give Psalms. Of apostles we have already told thee of some before and of apostles some we have not told the
—
—
;
;
thee of
;
But Moses did God speak
to,
speaking
giving glad tidings and warning, that
have no argument against God, for
God
is
—apostles should
after the apostles,
mighty, wise
1
See
-
This may allude
advent,
;
men
p. 53,
note
when he
3.
to the
time of his death after his second
shall slay the antichrist.
!
THE CHAPTER OF WOMEN.
IV, 164-173-
95
But God bears witness to what He has revealed He revealed it in His knowledge, and the though God is witness angels bear witness too to thee
:
;
enough. [165] Verily, those who misbelieve and obstruct the way of God, have erred a wide error. Verily, those will
road
aye
who
misbelieve and are unjust,
He
not pardon them, nor will
;
â&#x20AC;&#x201D; save â&#x20AC;&#x201D; that
O
God
guide them on the
the road to hell, to dwell therein for is
ye folk
!
easy enough to
God
the Apostle has
come
to
you with truth
from your Lord believe then, for it is better for you. But if ye misbelieve, then God's is what is in the heavens and the earth, and God is knowing, wise. O ye people of the Book do not exceed in your religion, nor say against God aught save the truth. The Messiah, Jesus the son of Mary, is but the apostle of God and His Word, which He cast into Mary and a spirit from Him beHeve then in God and His apostles, and say not Three.' ( Have done it were better for you, God is only one God, :
!
;
'
!
celebrated be His praise that
Son! His the earth [170]
what is and God
is ;
in
He
is
in
sufficeth for a guardian.
The Messiah doth
surely not disdain to be
a servant of God, nor do the angels
Him
should beget a
the heavens and what
who
are nigh to
and whosoever disdains His service and is too proud. He will gather them altogether to Himself. But as for those who believe and do what is right. He will pay their hire and will give increase to them But as for those who disdain and are "of His grace. too proud. He will punish them with a grievous woe, and they shall not find for them other than
God
;
a patron or a help.
THE qur'an.
96
O
ye folk
!
IV, 174-V,
2.
proof has come to you from your
we have sent down to you manifest Hght. those who beheve in God, and take tight Him, He will make them enter into mercy
Lord, and
As
for
hold of
from Him and grace; and Himself by a right way. [i
75]
They
He
will
guide them to
ask thee for a decision
will
;
say,
'God \'
give you a decision concerning remote kinship If a man perish and have no child, but have a
will
her have half of what he leaves and he be her heir, if she have no son. But if there be two sisters, let them both have two thirds of what he leaves and if there be brethren, both men and women, let the male have like the portion of two females. God makes this manifest to you lest ye
sister, let
;
shall
;
err
;
for
God
all
things doth know.
The Chapter (V.
of the Table.
Medinah.)
In the name of the merciful and compassionate
God.
O
â&#x20AC;&#x201D;
your compacts. Lawful what is here recited for you to you, not allowing you the chase while ye are on ye
who
believe
!
fulfil
are brute beasts, save
pilgrimage; verily,
O of
ye
God
who to
be
ordaineth what He will. do not deem the monuments
God
believe
!
lawful, nor the sacred
month
'\
nor the
offering, nor its neck garlands, nor those who sojourn at the sacred house, craving grace from their Lord
and His pleasure. '
See note
i,
p. 73.
^
Mu'harram.
— ;
THE CHAPTER OF THE TABLE.
V, 3-7-
97
But when ye are in lawful state again, then chase and let not ill-will against the people who turned you from the Sacred Mosque^ make you transgress but help one another in righteousness and piety, and do not help one another to sin and enmity; but verily, God is keen to punish. fear God, Forbidden to you is that which dies of itself, and blood, and the flesh of swine, and that which is devoted to other than God, and the strangled and the knocked down, and that which falls down, and the gored, and what wild beasts have eaten except what ye slaughter in time and what is sacrificed to idols ^, and dividing carcases by arrows ^ To-day shall those who disbelieve in your religion despair do ye not then fear them, but fear me [5] To-day is perfected for you your religion, and fulfilled upon you is my favour, and I am pleased for you to have Islam for a religion. But he who is forced by hunger, not inclined wilfully to sin, verily, ;
—
—
—
;
God is forgiving, compassionate. They will ask thee what is lawful
for
them
say,
?
you are good things and what ye have taught beasts of prey (to catch), training them like dogs ye teach them as God taught you so eat of what they catch for you, and mention the name of God over it, and fear God, for verily, God '
LaM'ful for
;
—
;
—
swift in reckoning up.'
is
Lawful for you to-day are good things, and the whom the Book has been given is
food of those to ^
at
The
Quraish,
who
sent to
meet
Mohammed
with 1400
'Hudaibiyeh to prevent him from approaching Mecca, -
Literally,
common ^
By
the
[6]
'
stones set up,'
Dolmens and
throughout Arabia.
game of
maisar, see p. 32.
H
men
a. h. 6.
the like, which are so
THE QURAN.
98
lawful for you, and your food
is
V, 7-13.
lawful for them; and
women of those who believe, and chaste women of those to whom the Book has been given before
chaste
you,
â&#x20AC;&#x201D; when
you have given them
their hire, living
chastely and not fornicating, and not taking para-
But whoso disbelieves in the faith, of a work is vain, and he shall be in the next
mours. truth his
who lose. who believe
of those
life
O
when ye rise up to prayer wash your faces, and your hands as far as the elbows, and wipe your heads, and your feet down to ye
And
the ankles.
!
ye are polluted, then purify your-
if
But if ye are sick, or on a journey, or if one of you comes from the privy, or if ye have touched women and cannot find water, then take fine surface sand and wipe your faces and your hands therewith. God does not wish to make any hindrance for }-ou but He wishes to purify you and to fulfil his favour selves.
;
upon you [to]
;
haply ye
Remember
His covenant which ye
said,
'We
may
He
hear and
God knows the ye who believe
God to you and covenanted with you, when we obey^' and
fear
God,
nature of men's breasts.
verily,
O
give thanks.
the favour of
!
stand steadfast to
God
as
and let not ill-will towards people make you sin by not acting with equity. Act with equity, that is nearer to piety, and fear God for God is aware of what ye do. God has promised to those who believe and work righteousness, that for them is pardon and a mighty But those who disbelieve and call our signs hire. witnesses with justice
;
;
lies,
^
took
these are the fellows of
Referring to the oath of at
'Akabah.
fidelity
hell.
which Mohammed's adherents
;
THE CHAPTER OF THE TABLE.
V, i4-i8.
O ye who believe you,
!
99
remember God's favour towards
a people intended to stretch their hands
when
against you, but
and upon God
He withheld
let
their
hands from you^
believers rely.
God did take a compact from the children of and raised up of them twelve wardens and God said, Verily, I am with you, if ye be steadfast in prayer, and give alms, and believe in my apostles, and assist them, and lend to God a goodly loan then will I cover your offences and make you enter gardens beneath which rivers flow and whoso disbelieves after that, he hath erred from the level way. [15]
Israel,
;
'
;
:
And for that they broke their compact, we cursed them, and placed in their hearts hardness, so that they perverted the words from their places, and forgot a portion of what they were reminded
of''.
But thou wilt not cease to light upon treachery amongst them, save a few of them but pardon them and shun them verily, God loves the kind. ;
;
And of those who say, Verily, we are Christians,' we have taken a compact but they have forgotten '
;
a portion of what they were reminded of wherefore have we excited amongst them enmity and hatred ;
till
of
the resurrection day what they have done.
O
but
;
ye people of the Book
!
God
will
tell
them
our Apostle has come
you much of what ye had hidden of the Book, and to pardon much. There has come to you from God a light, and a perspicuous
you
to
^
to
explain
to
Various stories are told in explanation of this passage, but all obviously apocryphal, the angel Gabriel intervening
they are
to prevent ^
That
some mischief is,
either to the Apostle or his followers.
the text foretelling the
Introduction.
H
2
coming of
Mohammed
;
see
'!
!
THE QURAN.
lOO
V, 18-25.
Book; God guides thereby those who follow His way of peace, and brings them into a
pleasure to the right way.
They
misbelieve
who
say,
*
God
Verily,
is
the
Messiah the son of Mary ;' sa)-, Who has any hold on God, if he wished to destroy the Messiah the son of Mary, and his mother, and those who are on '
earth altogether
?
kingdom of the heavens and the He createth between the two what He will, for God is mighty over all But the Jews and the Christians say, We are the sons of God and His beloved.' Say, 'Why then does He punish you for your sins ? nay, ye are mortals of He pardons whom He those whom He has created for God's pleases, and punishes whom He pleases is the kingdom of the heavens and the earth, and what is between the two, and unto Him the journey is. O people of the Book our Apostle has come to you, explaining to you the interval of apostles lest [20] God's
the
is
earth and what
is
;
'
!
;
!
;
}'e
say,
'
There came not
But there has come to you
tidings nor a warner.'
now is
a herald of glad
to us
a herald of glad tidings and a warner, and
mighty over
God
all
When Moses said to his people, O my people remember the favour of God towards you when He made amongst you prophets, and made for you kings, and brought you what never was brought to anybody in the worlds. O my people enter the Holy Land which God has prescribed for )'ou and be ye '
!
!
;
not thrust back upon your hinder parts and retreat losers.
[25]
They
people, giants
;
said,
and we
'
O
Moses
!
will surely
verily, therein is a
not enter therein
â&#x20AC;&#x201D; THE CHAPTER OF
V, 25-3o-
they go out from thence
until
then
TflE TABLE.
we
will enter in.'
Then
;
101
if they go out two men of those
but
said
â&#x20AC;&#x201D;
God had been gracious to them both, fear, Enter ye upon them by the door, and when ye have entered it, verily, ye shall be victorious and upon God do ye rely if ye be believers.' They said, 'O Moses! we shall never enter it so long as they
who '
;
are therein
go thou and thy Lord and
so,
;
fight
ye twain verily, we will sit down here.' Said he, My Lord, verily, I can control only myself and my brother therefore part us from these sinful people.' ;
'
;
He
said,
'
Then,
verily,
forty years shall they
it
forbidden them
is
wander about
in
;
for
the earth
;
so vex not thyself for the sinful people.' [30] Recite to
Adam
truly
;
them the story of the two sons of
when they
offered an offering
and
it
was accepted from one of them, and was not accepted from the other, that one
he
said,
'
God
said,
thou dost stretch forth to I
I
will
fear
'
I
will surely kill thee;'
only accepts from those
me
thine
not stretch forth mine hand to
God
kill
the Lord of the worlds
that thou mayest
draw upon thee
who
hand
;
fear.
If
to kill
me,
thee; verily,
verily,
my
sin
I
wish
and thy
and be of the fellows of the Fire, for that is the reward of the unjust.' But his soul allowed him to slay his brother, and he slew him, and in the morn-
sin,
And God sent a ing he was of those who lose. crow to scratch in the earth and show him how he mio-ht hide his brother's shame, he said, Alas, for Am I too helpless to become like this crow me and hide my brother's shame?' and in the morning '
!
he was of those who did repent. prescribed [35] For this cause have we children of Israel that
whoso
kills
to
the
a soul, unless
it
;
THE QURAN.
I02
V, 35-44.
be for another soul or for violence
men
as though he had killed
saves one,
Our
as though he saved
it is
the land,
in
altogether; but
men
it
is
whoso
altogether.
them with manifest signs many of them did after that commit came
apostles
then, verily,
to
excesses in the earth.
The reward
of those
and His Apostle, and earth,
is
who make war
only that they shall be
hands cut
crucified, or their
off
and
God
against
strive after violence
in
the
slaughtered or
their feet
on
alter-
nate sides, or that they shall be banished from the
land for
;
â&#x20AC;&#x201D;that
them
in
a disgrace for
is
the next
is
them
in this world,
mighty woe
who repent before ye have them in your know ye that God is forgiving, merciful. O ye who believe fear God and crave !
Him, and be strenuous
to approach
haply ye
and
save for those
;
power, for the
in
means
His way,
prosper then.
will
who
[40] Veril)^ those
they had what
is
thereof with
to offer as a
it,
ment of the
in
disbelieve,
the earth,
all
of
it,
even though and the like
ransom from the punishday, it would not be but for them is grievous woe.
resurrection
accepted from them
They may wish
;
go forth from the Fire, but they not go forth therefrom, for them is lasting
shall
to
Avoe.
The man thief and the woman thief, cut off the hands of both as a punishment, for that they have erred an example from God, for God is mighty, ;
â&#x20AC;&#x201D;
wise.
But whoso turns again aright, verily, is forofivine,
Do
God
after his injustice
will turn to
him,
and acts
for, verily,
God
merciful.
ye not know that God,
1 1
is
is
the
kingdom of
;
THE CHAPTER OF THE TABLE.
V, 44-48-
He whom He
the heavens and the earth
and forgives
pleases,
mighty over
;
IO3
whom He
punishes
pleases, for
God
is
all ?
O
thou Apostle let not those grieve thee [45] vie in misbelief; or those who say with thelr !
who
mouths
'
We
or of those
believe,'
who
but their hearts do not believe
are Jews, listeners to a
to other people, but
who come
lie,
â&#x20AC;&#x201D;
listeners
not to thee.
pervert the words from their places and say,
'
They If this
is
what ye are given, take It but if ye are not given it, then beware !' but he whom God wishes to mislead, thou canst do nothing with God for him these are those whose hearts God wishes not to purify, for them in this world Is disgrace, and for them in the next is mighty woe,â&#x20AC;&#x201D; listeners to a lie, eaters of ;
;
unlawful thino's o But if they come to thee, then judge between !
them or turn aside from them but if thou turnest them they shall not harm thee at all, but if thou judgest, then judge between them with justice, verily, God loves the just. But how should they make thee their judge, when they have the law wherein is God's judgment ? Yet they turn back ;
aside from
after that, for they
Verily,
we have
guidance and light
;
do not believe. the law in which Is the prophets who were resigned revealed
who were Jews, as did the and doctors by what they remembered of the Book of God and by what they were witnesses of. Fear not men, but fear me, and sell not my signs for a little price for whoso will not judge by what God has revealed, these be the misbelievers. did judge thereby those
masters
^
;
^
See note
2, p.
56.
QURAN.
'THE
104
V, 49-55.
We
have prescribed for thee therein a Hfe for a Hfe, and an eye for an eye, and a nose for a nose, and an ear for an ear, and a tooth for a tooth, and for wounds but whoso remits it, it is an expiation for retahation him, but he whoso will not judge by what God has *
;'
revealed, these be the unjust.
And we
[50]
followed up the footsteps of these
(prophets) with Jesus the son of Mary, confirming that which
was before him and the
brought him the gospel, wherein light,
verifying
what was before
is
law,
of the law, and
it
a euidance and an admonition unto those
Then
let
and we
guidance and
who
fear.
the people of the gospel judge by that
which is revealed therein, for whoso will not judge by what God has revealed, these be the evildoers. We have revealed to thee the Book in truth verifying what was before it, and preserving it judge then between them by what God has revealed, and ;
follow not their lusts, turning
away from what
is
given to thee of the truth.
For each one of you have we made a law and a pathway; and had God pleased He would have made you one nation, but He will surely try you concerning Be ye therefore that which He has brought you. emulous in good deeds to God is your return altogether, and He will let you know concerning that ;
wherein ye do dispute. Wherefore judge thou between them by what God has revealed, and follow not their lusts but beware lest they mislead thee from part of what ;
God
has revealed to thee;
then
know
that
sins of theirs,
[55]
Is
it
â&#x20AC;&#x201D;
God
verily,
the
yet
wishes to
if
many men
they turn back,
on them
fall
for
some
are evildoers.
judgment of the Ignorance they
—
!
THE CHAPTER OF THE TABLE.
V, 55-62.
but who is who are sure ye who beheve
crave
^
better than
?
people
O
other
patrons, verily, he
judge for
take not the Jews and Chris-
your patrons
:
they are patrons of each
amongst you takes them
but whoso
;
to
?
!
tians for
God
IO5
of them, and, verily,
is
God
for
guides
not an unjust people.
Thou
wilt see those in
them
vieing with
whose hearts
they say,
;
'
We
is
a sickness
fear lest there
It may be God will give the an order from Himself, and they may awake repenting of what they thought in secret to
befall us a reverse.'
victory, or
themselves.
Those who believe
say,
'Are these they who swore
by God were surely with you ?' their w^orks are in vain and they shall wake the losers. O ye who believe whoso is turned away from
with their most strenuous oath that they
—
!
religion
his
whom He lievers,
— God
will
loves and
lofty to
bring (instead) a people"
who
love
Him, lowly
to
unbelievers, strenuous in the
be-
way
of God, fearing not the blame of him who blames. That is God's grace! He gives it unto whom He
God both comprehends and
knows. Apostle and His and patron, your [60] God only is those who believe, who are steadfast in prayer and pleases, for
give alms, bowing down.
God and His verily,
O >
time before the
!
I.
who
believe;
e. to
take not for patrons those
IMohammedan
called. '^
taketh as patrons
God's crew, they are victorious
ye who believe
The
Whoso
apostles and those
take his place.
dispensation
is
who
always so
THE QURAN.
I06
¥,62-69.
take your religion for a jest or a sport, from amongst
those
who have been
the misbelievers
Nor
those who,
;
Book before and
sfiven the
but fear
when ye
God
if
ye be believers.
prayer, take
call to
it
for a
and a sport that is because they are a people who do not understand. Say, O people of the Book do ye disavow us, for aught but that we believe in God, and what was revealed to us before, and for that most of you are
jest
;
'
!
?'
evildoers
[65] Say, 'Can
I
declare unto you something worse
than retribution from
Whomsoever God has he has made of and who worship 7^a^7^ut,
God
?'
cursed and been wroth with
them apes and swine they are
in
a worse plight and are
When
the level path. '
We
—
—and
more erring from
they come to you they say,
believe;' but they entered in with unbelief,
they w^ent out therewith, and
God knows
and
best what
they did hide.
Thou
wilt see
enmity, and
in
many
of them vieing in sin and
eating unlawful things,
The
they have done.
—
evil
is it
that
masters and their doctors
them from speaking sin and eating unlawful evil is what they have performed. The Jews say, 'God's hand is fettered;' their hands are fettered and they are cursed for what they said; nay! His hands are outspread. He expends how He pleases and that which has been sent down to thee from thy Lord will surely increase many of them in their rebellion and misbelief, for we have cast amongst them enmity and hatred till the resurprohibit
things,
—
!
rection day. ^
The
Whenever they
ancient Arabs always
lit
light a fire^ for war,
a beacon-fire as a proclamation
of war, or a notice of the approach of an enemy.
THE CHAPTER OF THE TABLE.
V, 69-75-
God
puts
earth, but
it
IO7
out; they strive for corruption in the
God
loves not the corrupt.
But did the people of the Book believe and fear, we would cover their offences, and we would make them enter into gardens of pleasure and were they steadfast in the law and the gospel, and what has been sent down to them from their Lord, they should eat from above them and below them. [70]
;
Amonest them are a nation who are moderate, but many of them bad is what they do.
â&#x20AC;&#x201D;
O
preach what has been revealed from thy Lord if thou do it not thou hast not preached His message, and God will not hold thee free from men for God guides not people who
thou Apostle
!
to thee
;
;
misbelieve.
Say,
'
O
people of the Book
!
ye rest on naught
ye stand fast by the law and the gospel, and what is revealed to you from your Lord.' But what has been revealed to thee from thy Lord will of a until
many
surety increase belief,
vex
not
of
them then
thyself
in rebellion
for
a
and mis-
people
who
misbelieve. Verily, those who believe and those who are Jews, and the Sabseans, and the Christians, whosoever believes in God and the last day, and does what is right, there is no fear for them, nor shall they
grieve.
We we
took a compact of the children of
sent to
them
apostles
;
Israel,
and
every time there came to
them an apostle with what their souls loved not, a part of them they did call liars and a part of them they slew. [75]
And
disturbance
;
they reckoned that there would be no but they were blind and deaf! and then
â&#x20AC;&#x201D;
!
THE qur'an.
io8
V, 75-S3.
God turned again towards them and then many amongst them were bHnd and deaf! but God saw what they did. :
They
misbelieve
who
say,
'
God
Verily,
is
the
Messiah the son of Mary;' but the Messiah said, 'O children of Israel! worship God, my Lord and your Lord;' verily, he who associates aught with God, God hath forbidden him Paradise, and his resort is the Fire, and the unjust shall have none to help them.
They
misbelieve
who
third of three;' for there
say, is
'
Verily,
God
no
God
is
the
but one, and
if
they do not desist from what they say, there shall
touch those
who
misbelieve amongst them grievous
woe. Will they not turn again towards
pardon of
Him
for
?
The Messiah
God
is
the son of
God and
ask
forgiving and merciful.
Mary
is
only a prophet:
prophets before him have passed away
and his mother was a confessor; they used both to eat food. See how we explain to them the signs, yet see how ;
they turn aside [80] Say,
Will ye serve, other than God, what
'
can neither hurt you nor profit you
?'
but God,
He
both hears and knows.
O people
of the Book exceed not the truth and follow not the lusts of a people who have erred before, and who lead many astray, and who go away from the level path.'
Say,
in
your
'
!
religion,
Those of the
children of Lsrael
who
disbelieved
were cursed by the tongue of David and Jesus the son of Mary that is because they rebelled and did transgress they would not desist from the wrong they did evil is that which they did. Thou wilt ;
;
;
;
THE CHAPTER OF THE TABLE.
V, 83-91-
see
many
of them taking those
IO9
who disbeheve
for
which their souls have sent before them, for God's wrath is on them, and in But had they the torment shall they dwell for aye. believed in God and the prophet, and what was
their patrons
evil is that
;
revealed to him, they had not taken these for their
patrons [85]
many
but
;
Thou
them are
of
evildoers.
wilt surely find that the strongest in
enmity against those who believe are the Jews and the idolaters and thou wilt find the nearest in love to those who believe to be those who say, We are ;
'
Christians
that
;'
is
because there are amongst them
and monks, and because they are not proud. they hear what has been revealed to the prophet, }'ou will see their eyes gush with tears and they at what they recognise as truth therein \vill say, O our Lord we believe, so write us down
priests
And when
;
'
!
amongst the witnesses. Why should we not believe in God and the truth that is given to us, nor desire that our Lord should make us enter with the upright people?'
Therefore has God rewarded them, for what they with gardens beneath which rivers flow, to dwell therein for aye that is the reward of those said,
;
who do good our signs are
O
;
who
but those
lies,
disbelieve and say
they are the fellows of
hell.
who believe forbid not the good things which God has made lawful for you, nor transgress verily, God loves not the transgressors. [90] But eat of what God has provided you lawye
fully of
!
good things; and
fear
God,
in
whom
ye
believe,
God
will
not catch you up for a casual word in
your oaths, but
He
will
catch you
up
for
having
A
>
THE QURAN.
IIO
ÂĽ,91-96.
what ye make deliberate oaths about piation thereof
is
to
feed ten poor
and the ex-
;
men
middhng food ye feed your famihes
clothe them, or to free a neck^; but he
not the means, then
him
let
who has
fast three days.
the expiation of your oaths,
is
with the
withal, or to
That
when ye have sworn
keep your oaths thus does God explain to you His signs, haply ye may be grateful. O ye who believe! verily, wine, and el maisar-, and statues ^ and divining (arrows) are only an abomination of Satan's work avoid them then that haply ye may prosper. Satan only desires to place enmity and hatred between you by wine and maisar, and to turn you from the remembrance of God and from prayer but will ye not desist, and obey God, and obey the apostles, and beware, for if ye turn back then know that our Apostle has only his message to to
;
â&#x20AC;&#x201D;
;
;
preach
?
no crime in those who believe and do having tasted food, when they fear God, and believe, and do what is right, and then fear Him, and believe, and then fear, and do good, for God
There
is
right, for
who do eood. who believe God will try you with something of the game that your hands and your lances take, that God may know who fears Him in loves those
[95] C) ye
secret
!
and whoso transgresses
;
after that, for
him
is
grievous woe.
O '
ye
I. e.
who
believe
from the yoke of
!
kill
See note
'
This has been thought by
game
of chess.
like drafts,
game
while ye are on
captivity.
^
4, p.
not
32. strict
Musselmans
Sunnis, however, play the
game
to exclude the
with plain pieces
though Persians and Indians are not so scrupulous.
THE CHAPTER OF THE TABLE.
V, 96-101.
But he amongst you who
pilgrimage.
posely, his compensation
has
sheep
killed, in
amongst you the
Kaabah
shall
Ill
kills
pur-
it
the like of that which he
is
â&#x20AC;&#x201D; of which two equitable persons â&#x20AC;&#x201D; an offering brought to
be judge
or as an expiation, the food of poor
;
persons, or an equivalent thereof in fasting, that he
may
God
taste the evil result of his deed.
pardons
bygones but whoso returns, God will take vengeance on him, for God is mighty and the avenger. Lawful for you is the game of the sea, and to eat thereof; a provision for you and for travellers but ;
;
game
forbidden you
is
the
on pilgrimage
;
so fear
of the land while ye are
God
to
whom
ye shall be
gathered.
God has made the Kaabah, the sacred House, to be a station for men, and the sacred month, and the offering and its neck garland this is that ye may know that God knows what is in the heavens and what is in the earth, and that God knows all things. Know that God is keen to punish, but that God is ;
forgiving, merciful.
The Apostle has only to preach his God knows what ye show and what ye [lOo] Say,
'The
vile shall not
message, but hide.
be deemed equal
with the good, although the abundance of the vile
God then, O ye who have minds may prosper. who believe ask not about things which if
please thee.' Fear
!
haply ye
O ye they be shown to you will pain you !
;
but
if
ye ask
Qur an is revealed, they God pardons that, for God
about them when the (whole) shall is
be shown to you.
People before you have on the morrow did they dis-
forgiving and clement.
asked about
that, yet
believe therein.
THE QUr'aN.
112
And God
has
V, 102-106.
not ordained any
Ba'hirah
or
Saibah, nor Wazilah nor 'Hami\ but those who misbeheve invent a he against God, for most of
them do not understand. And when it is said to them, Come round to what God has revealed unto His Apostle,' they Enough for us is what we found our fathers say, '
'
What though their fathers knew agreed upon.' nothing and were not guided. !
O
ye
who
believe
can do you no hurt
!
mind yourselves
when ye
;
are guided
your return altogether, and He )OU that which ye do not know. is
he who errs unto God :
will declare to
[105] O ye who believe! let there be a testimony between you when any one of you is on the point of death at the time he makes his will two equitable persons from amongst you or two others from some other folk, if ye be knocking about in the land, and the calamity of death befall you ye shall shut them both up after prayer, and they shall both swear by
â&#x20AC;&#x201D;
â&#x20AC;&#x201D;
;
;
These were the names given to certain animals which were marked and allowed to graze at liberty. Ba'hirah was the name her ear was then given to a camel which had had ten young ones When she died her flesh slit and she was turned loose to feed. was eaten by the men only, tlie women being forbidden to touch it. There were, however, cases in which any she- camel was so Saibah signifies merely a camel turned loose, called and treated. her being so turned out was generally in fulfilment of a vow. Wazilah was a term applied to any cattle, including sheep and goats, and generally meant a beast who had brought forth a male and female at the seventh parturition. 'II ami was a stallion camel As all which, afier begetting ten young ones, was turned loose. ^
;
these customs were connected with the idolatrous superstitions of
the
pagan Arabs, and tended
of paganism, stitions.
Mohammed
to
keep
alive
the rites
and
beliefs
forbade them, with other similar super-
V, I06-IIO.
God,
if
THE CHAPTER OF THE TABLE.
ye doubt them, (saying),
'
(our testimony) for a price, though
we hide God's we should be among sinners.' nor will
lative,
We
II3
will
not
sell
were to a
it
re-
testimony, verily, then,
But if it shall be lit upon that they too have deserved the imputation of sin, then let two others stand up in their place with those who think them deserving of the imputation, the nearest two in kin, and they shall both swear by God, Indeed, our testimony is truer than the testimony of those two, and we have not transgressed, for then we should surely be of the unjust thus is '
:'
it
easier for
men
to bear testimony according to the
purport thereof, else must they fear
given to rebut their own oath
God and do
listen, for
God
lest
an oath be
them
fear
guides not the people
who
;
but
let
ill.
On and
the day
when God
shall
assemble the apostles
How
were ye answered?' they will say, 'We have no knowledge; verily, thou art He who knoweth the unseen.' When God said, 'O Jesus, son of Mary! remember my favours towards thee and towards thy shall say,
mother,
when
'
I
aided thee with the Holy Ghost,
men in the cradle and when grown up. [no] 'And when I taught thee the Book and wisdom and the law and the gospel when thou didst create of clay, as it were, the likeness of a bird, by my power, and didst blow thereon, it became a bird and thou didst heal the blind from birth, and the leprous by my permission and when thou didst bring forth the dead by my permission and when I did ward till
thou didst speak to
;
;
;
;
from thee, when thou didst come to them with manifest signs, and those who
off the children of Israel
[6]
I
>
A
THE QURAN.
114
V, 110-116.
misbelieved amongst them said, "This
naught but
is
obvious magic."
'And when I inspired the apostles that they should him and in my Apostle, they said, " We
believe in
we
believe; do thou bear witness that
When
the apostles said,
thy Lord able to send
is
'
are resigned."
'O Jesus, son of Mary! down to us a table from
heaven?' he said, 'Fear God, if ye be believers;' and they said, We desire to eat therefrom that our hearts may be at rest, and that we may know that what thou hast told us is the truth, and that we may be thereby amongst the witnesses.' Said Jesus the son of Mary, O God, our Lord send down to us a '
'
!
â&#x20AC;&#x201D;
heaven to be to us as a festival, to the and of us and to the last, and a sign from Thee,
table from first
grant us provision, for [115]
down
God
after that,
which
I
said,
'Verily,
â&#x20AC;&#x201D;
art the best of providers.' I
am
about to send
it
but whoso disbelieves amongst you verily, I will torment him with the torment
you
to
Thou
;
have not tormented any one with
in all the
worlds.'
And when God thou
who
said,
'
O
Mary
Jesus, son of
didst say to men, take
!
is it
me and my mother
two gods, beside God?' He said, I celebrate praise what ails me that I should say what I have no right to ? If I had said it. Thou wouldst have known it Thou knowest what is in my soul, but I know not what is in Thy soul verily. Thou art I never told them one who knoweth the unseen. " Worship God, my save what Thou didst bid me, Lord and your Lord," and I was a witness against them so long as I was amongst them but when for
Thy
'
!
;
;
â&#x20AC;&#x201D;
;
Thou
didst take
me away
to thyself
Thou wert
watcher over them, for Thou art witness over
all.
the If
V, II7-VI,
THE CHAPTER OF CATTLE.
3-
Thy
shouldst punish them, verily, they are
Thou
servants;
Thou
Thou
if
art the
shouldst forgive
mighty and the
when
the day
is
II5
wise.'
their confession
them, verily,
God shall
said,
'
This
profit
the
them are gardens beneath which rivers flow, to dwell therein for ever and for aye.' God is well pleased with them, and they well confessors,
for
pleased with
Him
[120] God's earth,
over
and
all
that
;
is
the mighty happiness.
kingdom of the heavens, and the that is therein, and He is mighty
is
the
all.
The Chapter (VI.
of Cattle'.
Mecca.)
In the name of the merciful and compassionate
God! Praise belongs to
God who
created the heavens
and brought into being the darkness Yet do those who misbelieve hold light^. Him to have peers. He it is who created you from clay; then He And decreed a term, a term=^ ordained with Him.
and the and the
earth,
â&#x20AC;&#x201D;
yet ye doubt thereof.
He is God in the heavens and the earth. knows your secret conduct and your plain, and knows what ye earn*. ^
So
stitious 2
called from the mention which it contains of the supercustoms of the Arabs with regard to their cattle.
Said to be a protest against the dualistic doctrine that Light
and Darkness were two co-eternal principles. ' I. e. a term for your life and another for your *
He He
By good
or evil works. I
2
resurrection.
THE QURAN.
Il6
VI, 4-12.
them any sign of the signs of away [5] and they have called the truth a lie now that it has come to them, but there shall come to them the message of that at which they mocked. Do not they see how many a generation we have destroyed before them, whom we had settled in the earth as we have not settled for you, and sent the rain of heaven upon them in copious showers, and made the waters flow beneath them ? Then we destroyed them in their sins, and raised up other There came not
to
their Lord, but they turned
;
generations after them.
Had we
sent
down
they had touched
it
to thee a
misbelieve w^ould have said,
obvious magic'
book on paper, and
with their hands,
They
say,
'
'
Why
still
those
who
naught but has not an angel
This
is
but if we had sent down been sent down to him an angel, the affair would have been decided, and then they would have had no respite. And had we made him ^ an angel, we should have made him as a man too and we would have made perplexing for them that which they deem perplexing ?'
;
now. [10] at,
There have been prophets before thee mocked
but that encompassed them which the scoffers
amone them mocked Say,
'
Go
about
how has been
in
at.
the earth, then wilt thou see
the end of those
who
called
them
liars.'
Say, earth
'
Whose
*
God's,
is
what
is
in
the heavens and the
?'
Say,
who has imposed mercy on ^
I.e.
the prophet.
himself.'
!
THE CHAPTER OF CATTLE.
VI, 12-21.
He
surely gather you together for the resur-
will
There
rection day.
who waste His
is
He
day,
Say,
II7
no doubt
is
but those
whatsoever dwells in the night or both hears and knows.
Other than God
'
in that,
their souls ^ will not believe.
shall
I
take for a patron,
the Originator of the heavens and the earth
feedeth men, but
not
is
Say,
fed.'
the
in
'
am
I
He
?
bidden to
;
and it was said to be the first of those resigned me, Be not thou of the idolaters.' [15] Say, I fear, if I rebel against my Lord, the torment of the mighty '
'
'
day.'
Whomsoever
God
is
it
averted
have had mercy on
will
;
from on that day, and that is obvious
happiness.
And
if
to take
He
good.
God is
is
'
;
mighty over
He
His servants. Say,
touch thee with harm, there is none He and if He touch thee with
but
off
it
What
is
all.
He
me
sovereign over
the greatest witness
is
witness between you and me.'
inspired to
is
the wise, the aware
to
?'
Say,
*
God
This Quran was
warn you and those
it
reaches.
ye really bear witness that with God are other gods ? Say, I bear not witness thereto :' say, He is but one God, and I am clear of your associating
Do
'
'
(gods with him).'
Those
[20]
to
whom we know
know him 2
as they
their souls
do not believe.
Who God
a
is lie,
have brought the Book
their sons;
â&#x20AC;&#x201D;those who lose
more unjust than he who forges against or says His signs are lies ? verily, the
unjust shall not prosper. innate propensities to
1
I.e. their
^
Mohammed.
good and
their reason.
THE QURAN.
Il8
On then
the day
we
shall
when we
shall
say to those
ÂĽ1,22-31.
gather them
who have
all
together,
associated others
Where are your associates whom Then they will have no excuse but to say, By God our Lord, we did not associate See how they lie against them(others with thee) selves, and how what they did forge deserts them [25] And they are some who listen unto thee, but we have placed a veil upon their hearts lest they with ourself,
'
ye did pretend?' '
!
'
!
it, and in their ears is dulness of and though they saw each sign they would not believe therein until when they come to thee to wrangle w'ith thee, the unbelievers say, These
should understand hearing
;
;
'
are but old folks'
They
forbid
destroy none
tales.'
and they avoid
it
themselves
but
yet
;
it;
â&#x20AC;&#x201D; but
they
they do
not
perceive.
But couldst thou see when they are set over the and say, Would that we were sent back we would not call our Lord's signs lies, but we would be of the believers ? Nay now is shown to them what they did hide before and could they be sent back, they would return to that they were forbidden, fire
*
!
'
!
;
for they are very liars.
They
say there
is
naught but
this life of ours
we shall not be raised. [30] But couldst thou see when they are set before their Lord; he says, Is not this the truth V They say, Yea, by our Lord he says, Then taste the torin
the world and
'
!
'
'
'
ment, for that ye did misbelieve
Losers are they until
when
say,
'Woe
who
!'
disbelieved in meeting God,
the hour comes suddenly upon is
them they
us for our neglect thereof!' for they
;
THE CHAPTER OF CATTLE.
VI, 31-41-
shall bear their
burdens on their backs,
II9 evil is
what
they bear.
The
of this world
life
is
and
nothing; but a gfame
a sport, and surely the next abode were better for
who
those
What do
fear.
!
we know
Full well
grieves thee
they not understand
but they do not
;
for the unjust
call thee only a liar, gainsay the signs of God. Called
too were apostles before thee
liars
?
that verily that which they say
;
but they were
patient of being called liars and of being hurt until
our help came to them the words of
God
story of those [35]
And
if
;
for there
is
none
— now has there come
He
to
change
to thee the
sent.
from thee be hard
their turning
for
thou canst seek for a shaft down into the earth, or a ladder up into the sky, to bring them a
and
thee,
if
—but
God pleased He would bring them all be thou not then of the ignorant. He only answers the prayer of those who listen but the dead will God raise up, then unto Him shall They say, 'Unless there be sent down they return. some sign from his Lord say, Verily, God is able sign
if
to guidance,
'
to send
down
There that
you
flies
is
—
'
a sign, but most of
them do not know.'
not a beast upon the earth nor a bird
with both
its
wings, but
is
we have omitted nothing from
;
to their
Lord
shall
say our signs are
a nation like to the
they be gathered.
lies
—deafness,
Book then Those who
dumbness,
;
in the
dark whom He pleases does God lead astray, whom He pleases He places on the right way. !
and
Look you now if there should come God's torment, or there should come to you the hour, on other than God would ye call, if ye do tell the truth ?' Nay, it is on Him that ye would call, [40] Say,
'
!
^
—
'
!
THE QURAN.
I20
VI, 41-50.
which ye call upon Him for if and ye shall forget that which ye did associate with Him, Ere this we sent unto nations before thee, and we caught them in distress and trouble that haply they might humble themselves. And do they not, when our violence falls upon them, humble themselves ? but their hearts were hard, and Satan made seemly to them that which they had done. And when they forgot what they were reminded
and
He
He
but please
will avert that ;
we opened for them the gates of everything, until when they rejoiced at what they had, we caught them
of,
up suddenly, and
And
[45]
did
lo
!
they were in despair.
who
the uttermost part of the people
wrong were
cut off; praise be to God,
Lord of
the worlds
Say, Look you now if God should catch your hearing and your sight, and should set a seal upon your hearts who is god but God to bring -you it '
!
—
again
?'
Look you now if God's torment should you suddenly or openly, would any perish upon come save the people who do wrong ? Say,
We
'
!
do not send our messengers save as heralds
of glad tidings and of warning, and aright, there
and acts shall not
are
lies,
is
no fear
for
whoso believes them, and they
be grieved, but those who say our signs shall touch them, for that they have
torment
done so wrong. do not say to you, mine are the I nor that I know the unseen I do God, treasuries of an angel if I follow aught but I am you, say to not [50]
Say,
'
;
—
what I am inspired with ?' what to him who sees
—
—
:'
!
say,
'
Is the blind equal
do ye not
reflect
?
â&#x20AC;&#x201D; THE CHAPTER OF CATTLE.
VI, .^l-6o.
Admonish therewith those who them but Him, and no
for
may
they
fear that
be gathered unto their Lord; there
shall
121
is
no patron
intercessor; haply they
fear.
Repulse not those who call upon their Lord in the morning and in the evening, desiring His face they have no reckoning against thee at all, and thou hast no reckoning against them at all repulse them and thou wilt be of the unjust. So have we tried some of them by others, that they may say, Are these those unto whom God has been gracious amongst ourselves?' Does not God know ;
;
â&#x20AC;&#x201D;
'
those
who
give thanks
And when to thee, say,
'
those
?
who
believe in our signs
Peace be on you
!
God
come
hath prescribed
Himself mercy verily, he of you who does evil and then turns again and does right, verily, He is forgiving and merciful.' [55] Thus do we detail our signs, that the way of the sinners may be made plain. Say, I am forbidden to worship those ye call upon beside God ;' say, I will not follow your lusts, for then should I err and not be of the guided.' Say, I stand on a manifestation from my Lord, which ye call a lie. I have not with me what ye fain would hasten on, that the matter might be settled between me and you but God knows best for
;
in ignorance,
'
'
'
;
who
are the unjust.'
With Him are the keys^ of the unseen. knows them save He He knows what is ;
'
'
Most of
treasuries/
the
Mohammedan commentators
The
allusion,
however,
is
binical tradition of the three keys, in the
say this
obviously
None in the
word means the Rab-
to
hands of God.
\
THE QURAN.
122
land and in the sea
He knows
that
it
;
and there
;
nor a grain
VI, 60-66.
falls
in
not a leaf save
the darkness of the
aught that is moist, nor aught that is dry, in His perspicuous Book. [60] He it is who takes you to Himself at night and knows what ye have gained in the day; then He raises you up again, that your appointed time may be fulfilled then unto Him is your return, and then will He inform you of what ye have done. He triumphs over His servants; He sends to earth, nor
save that
is
;
them guardian angels, until, when death comes to any one of you, our messengers take him away; they pass not over any one, and then are they returned to God, their true sovereign. Is not His the rule? but He is very quick at reckoning up. Say,
Who
'
rescues you from the darkness of the
land and of the sea?' ye
and
in secret,
we
this,
'
call
He
if
surely be
will
Say,
thanks.'
Indeed,
*
God
of those
rescues
and from every
thereof,
upon Him in humility would rescue us from
who
Him
give
from the
darkness
trouble, yet ye
associate
others with Him.' [65]
Say,
'
He
is
able to send torment on you
from above you and from beneath your confuse you
in sects,
and
to
feet,
and
make some of you
to
taste
the violence of others.'
See how we turn about the
may yet
discriminate. it
is
the truth.
Thy
Say,
you to every prophecy ye shall know.' ;
^
signs, that
is
haply they
a lie, and have not charge over a set time, and in the end
people called '
I
In sleep.
it
;
THE CHAPTER OF CATTLE.
VI, 67-73-
When
who plunge
thou dost see those
123 deeply into
the discussion of our signs, turn from them until they plunge deeply into some other discourse for ;
it
may be
not,
that Satan
may make
thee forget
;
but
sit
hast remembered, with the unjust
after thou
people.
Those who fear are not bound to take account of haply they may fear. them at all, but mind Leave those who have taken their religion for a play and a sport, whom this world's life hath deceived, and remind them thereby that a soul shall be given up for what it has earned nor has it, beside God, patron or intercessor and though it should compensate with the fullest compensation, it would Those who are given up for what not be accepted. they have gained, for them is a drink of boiling water, and grievous woe for that they have mis!
â&#x20AC;&#x201D;
;
;
believed.
we call on what neither profits us and be thrown back upon our heels after God has guided us, like him whom Satan hath led away bewildered in the earth, who has companions [70] Say,
nor harms
who '
call
'
Shall
us,
him
to guidance,
Verily, God's guidance
bidden to
resig^n
is
"Come
Say,
to us?'"
the guidance, and
we
worlds, and be ye steadfast in prayer and fear
He it is to whom we shall He it is who has created
for
are
ourselves unto the Lord of the
Him,
be gathered.' the heavens and the
and on the day when He says, His word is truth to Him is the kingdom on the day when the trumpets shall be blown the knower of the unseen and of the evident He is wise and well aware. earth in '
truth;
BE,' then
;
it is.
;
QURAN.
"^^^
124
When Abraham
VT, 74-82
said to his father
Azar\ 'Dost
thou take idols for gods ? verily, I see thee and thy people in obvious error.' [75] Thus did we show Abraham the kingdom of heaven and of the
he should be of those who are sure. And him he saw a star and when but when it set he said, I said, This is my Lord love not those that set.' And when he saw the moon beginning to rise he said, This is my Lord
earth, that
the nioht overshadowed ;'
'
'
;'
*
but when not
it
set
when he saw is
he
shall surely
I
my
said,
*
If
God my Lord guides me who err.' And
be of the people
the sun beginning to rise he said, This '
Lord, this
is
greatest of
all
;'
but
when
it
set
he said, O my people verily, I am clear of what ye associate with God verily, I have turned my face to him who originated the heaven and the earth, as a 'Hanif, and I am not of the idolaters.' he said, [80] And his people disputed with him; '
!
;
â&#x20AC;&#x201D;
'
Do
has guided with
My
me
ye dispute with
Him
me
?
unless
but
my
I
concerning God,
when He
what ye
associate
fear not
Lord should wish for anything.
Lord doth comprehend
all
things in His know-
remember? How should I fear what ye associate with Him, when ye yourselves fear not to associate with God what He has sent down to )ou no power to do ? Which then of the ?' two sects is worthier of belief, if indeed ye know Those who believe and do not obscure their faith ledge, will ye not then
with wrong, they are those
who
shall
have
security,
and they are guided.
^
The Hebrew Terah
form Athar, which may here given.
is
in
Arabic Tarah. Eusebius gives the some measure account for the name
in
THE CHAPTER OF CATTLE.
VI, 83-91-
1
These are our arguments which we
Abraham whom we
will
;
verily,
guide.
seed,
;
—we
thy Lord
And we gave to him And Noah we
ing.
we
against his people
is
25
gave to
raise the
rank of
wise and know-
Isaac and Jacob, each did
guided before and
all
his
— David and Solomon and Job and Joseph and
—
Moses and Aaron, for thus do we reward those who do good. [85] And Zachariah and John and Jesus and Elias, all righteous ones; and Ishmael and Elisha and Jonas and Lot, each one have we preand of their fathers and ferred above the worlds their seed and brethren we have chosen them and ;
;
guided them into a right way. That is God's guidance He guides those whom He will of His servants; and if they associate aught with Him, vain is that which they have ;
—
worked. It is to these
prophecy; and given them
in
we if
give the
Book and judgment and we have
these disbelieve therein
charge to a people
who
shall
not
disbelieve. [90] It
is
these that
be thou
oruidance o
God
hath guided, and by their
led.
Say, I will not ask you for it a hire save a reminder to the worlds.' '
:
it is
naught
They do not prize God at His true worth when they say, God has never revealed to mortal anything.' Say, 'Who revealed the Book wherewith Moses came, a light and a guidance unto men ? Ye put it on papers which ye show, though ye hide much '
^
;
^
The Jews
are here, as frequently in the Qur'an, accused of
suppressing and altering referred, according to the
Mohammed.
those
parts
Mussulman
of their
scriptures
which
theory, to the mission of
>
A
THE QURAN.
126
ÂĽ1,91-94.
and ye are taught what ye knew nor your
Say,
fathers.'
*
not, neither
you
God,' then leave them in
their discussion to play.
This
Book which we have
the
is
revealed, a bless-
ing and a confirmation to those which were before
and that the mother of cities^ may be warned, who are round about her. Those who believe in the last day believe therein, and they it,
with those
will keep.
unto their prayers
Who
more unjust than he who devises against God a lie, or says, I am inspired-,' when he was not inspired at all ? and who says, I will bring down but didst thou the like of what God has sent down see when the unjust are in the floods of death, and the angels stretch forth their hands, Give ye forth is
'
'
;
'
'
your souls
to-day shall ye be recompensed with the
;
torment of disgrace, for that ye did say against God what was not true, and were too proud to hear His signs
And
^.
created you at
ye come now single-handed as we first, and ye have left behind your
backs that which
and we see not ye pretended were betwixt you have the ties
we granted you
with you your intercessors partners
^
2
amongst you
*
Mecca. This refers
to
;
;
whom
Abdallah ibn Sa'hd ibn Abi Sar'h,
who
acted as
words We then we produced have created it another creation,' he said, 'and blessed be God, best of creators,' and Mohammed told him to write that down too whereupon he boasted that he also had been inspired with this sentence which amanuensis
Mohammed, and when he came man from an extract of clay
to
,
.
.
.
to the
'
,
;
Mohammed
acknowledged
'
This word
*
That
is,
is
to
be part of the Qur'an.
nearly always used for the verses of the Qur'an.
partners with
God, idols;
usual phrase in the Qur'an for idolatry.
to
associate being the
;
!
THE CHAPTER OF CATTLE.
VI, 94-100.
T27
been cut asunder and strayed away from you
is
;
what
ye did pretend.' [95] Verily,
God
and the date-stone; the dead, and it is There the living. beguiled
He
who
cleaves out the grain
He brings forth He who brings is
the living from the dead from
God! how then can ye be
?
it is
night a
is
it
who
cleaves out the morning, and
reckonings
makes
and the sun and the moon two
repose,
â&#x20AC;&#x201D; that
is
the decree of the mighty, the
wise
He
it is
who made
guided thereby
for
in the
Now have we who do know. He it is who made you
the sea.
you
stars that ye
might be
darkness of the land and of detailed the signs unto a
people
spring from one soul, and gave you a settlement and a depository \ Now have
we
detailed the signs unto a people
He
it is
who sends down from
who
discern.
the heavens water
and we bring forth therewith growths of everything; and we bring forth therefrom green things, wherefrom we bring forth grain in full ear and the palm, and from its spathe come clusters within reach gardens of grapes and olives and pomegranates, behold its fruit when it fruits and alike and unlike; ripens verily, in that ye have a sign for the people ;
;
â&#x20AC;&#x201D;
!
who
believe.
[100]
Yet they made the ^inn^ partners with
^
In the womb.
2
Supernatural beings created, like the devils, of
fire
instead of
They are devoutly and possessed of miraculous powers. believed in by Muslims, and are supposed to be subject to the same controlling laws as mankind, and to have also had prophets clay,
sent to them.
They
are probably a survival of
some old worship
!
THE QURAN.
128
God, though
Him
to
He
created them
;
VI, 100-108.
!
and they ascribed
sons and daughters, though they have no
knowledge celebrated be His praise and exalted be He above what they attribute to Him! The inventor of the heavens and the earth how can He have a son, when He has no female companion, and when He has created everything, and everything He !
;
!
knows ? There is no There is God for you, your Lord god but He, the Creator of everything; then worship Him, for He o'er everything keeps guard
â&#x20AC;&#x201D;
Sight perceives
He
sights; for
Now
but he who I
Him
not,
but
He
perceives men's
the subtle, the aware.
has an insight from your Lord come unto
you, and he
and
is
!
am
who is
looks therewith
blind thereto,
it
is
it
is
for himself;
against his soul
not your keeper.
Thus do we turn about the signs, that they may say, Thou hast studied,' and that we may explain to those who know. [105]
'
Follow what is revealed to thee from thy Lord is no god but He, and shun the idolaters. But had God pleased, they would not have associated aught with Him but we have not made thee a keeper over them, nor art thou for them a warder. Do not abuse those who call on other than God, for then they may abuse God openly in their ignoSo do we make seemly to every nation their rance. work, then unto their Lord is their return, and He will inform them of what they have done. ;
there
;
of the powers of nature.
which '
The word
in the old translation
genie.'
g'lnn
is
the
same
of the Arabian Nights
is
as
that
rendered
— '
!
THE CHAPTER OF CATTLE.
VI, 109-116.
They swore by God oath, that
if
there
God's hands
;
them a
to
Say,
— but
'
sign they will
Signs are only in
what will make you underwhen one has come, they will not
?'
believe
[no] sights,
29
with their most strenuous
come
indeed believe therein. stand that even
1
We will
overturn their hearts and their eye-
even as they believed not
at first
and we
;
will
leave them, in their rebellion, blindly wandering on.
And had we the dead
down unto them the angels, or to them, or we had gathered
believed unless that
God
sent
had spoken everything unto them
in hosts ^
they would not have
pleased
— but most of them
are ignorant.
So have we made devils of
for
every prophet an enemy,
men and ^inns
some of them
;
others with specious speech to lead astray
inspire
but had
;
thy Lord pleased they would not have done
it
;
so
leave them with what they do devise.
And
let
with
it
Of
;
and
let
other than
He who
is
who
the hearts of those
believe not in the
them be well pleased them gain what they may gain
hereafter listen to
it
;
God
and
shall
let
I
when
crave a decree,
has sent down to you the Book
it
in detail,
to whom we gave the Book know that it down from thy Lord, in truth ? be thou not
and those sent
is
who doubt. The words of thy Lord
then of those [115]
are fulfilled in truth
and justice; there is none to change His words, for He both hears and knows. But if thou followest most of those who are in the ^
This word
may
also be rendered
'
(for the truth of the revelation). [6]
K
^
before them
'
or
'
a surety
THE QUr'aN.
130
land, they will lead thee astray
God
;
VI,
1
16-124.
from the path of
they only follow suspicion and they only (rest
on) conjecture.
Thy path,
He knows best who errs He knows best the guided.
from His
Lord,
and
Eat then of what God's name has been pronounced over, if ye believe in His signs. What ails you that ye do not eat from what God's name is pronounced over, when He has detailed to you what Save what ye are forced to is unlawful for you ? but, verily, many will lead you astray by their fancies, without knowledge. Verily, thy Lord knows ;
best the transgressors. [120] Leave alone the outside inside thereof; verily, those
who
of sin
and the
earn sin shall be
recompensed for what they have gained. But eat not of what the name of God has not been pronounced over, for, verily, it is an abomination.
may
Verily, the devils inspire their friends that they
wrangle with you
;
but
if
ye obey them, verily, ye
are idolaters.
he who was dead and we have quickened made for him a lioht, that he mioht walk therein amongst men, like him whose likeness is Is
him. and
in
the
Thus
is
darkness whence he cannot come forth
made seemly
to the misbelievers
?
what they
have done.
And
thus have w^e placed in every town the great
sinners thereof, that they
may
use craft therein
;
but
they use not craft except against themselves, although they do not understand.
And when *
We
will
there comes to them a sign, they say,
not believe until
the apostles were brought
we ;'
are brought like what
God knows
best where
THE CHAPTER OF CATTLE.
VI, 124-130.
I^I
His message. There shall befall those who meanness in God's eyes, and grievous torment
to put sin,
for the craft they used.
[125]
Whomsoever God wishes
guide.
to
expands His breast to Islam; but whomsoever
He He
He makes his breast tight and straight, as though he would mount up into heaven 1; thus does God set His horror on those who do not believe. This is the way of thy Lord straight. We have wishes to lead astray.
â&#x20AC;&#x201D;
detailed the signs unto a mindful peopl'e
for them and their Lord, He is their patron for what they have done. And on the day when He shall gather them all together, O assembly of the ^inns ye have got
an abode of peace
is
;
;
'
!
much out of mankind.' And their clients from among mankind shall say, O our Lord much advantage had we one from another;' but we reached *
!
our appointed time which thou hadst appointed for us. Says He, The fire is your resort, to dwell '
therein for aye
Lord
is
!
save what
God
pleases
;
verily,
thy
wise and knowing.'
Thus do we make some
of the unjust patrons of
the others, for that which they have earned. [130]
O
assembly of ^inns and men! did there
not come to you apostles from relating to
you our
meeting of
this
among
yourselves,
and warning you of the
signs,
very day of yours
bear witness against ourselves.'
?
They say, The life of
'
We this
world deceived them, ard they bear witness against themselves that they were unbelievers.
^
That
is,
makes him appear as one who would attempt some and fails therein,
great but impossible thing
K
2
I
THE QURAN.
12
That
VI, 131-138.
because thy Lord would never destroy
is
towns unjustly while their people are careless but for every one are degrees of what they have done and thy Lord is not careless of that which they do. Thy Lord is rich, merciful; if He pleases He will take you off, and will cause what He pleases to succeed you even as He raised you up from the ;
;
;
seed of other people. Verily,
what ye are promised
nor can ye frustrate [135] Say,
'O my
will
surely come,
it.
people! act according to your
am
acting too
and soon
shall
ye
power, verily,
I
know whose
the future of the abode!' verily, the
is
;
unjust shall not prosper. set apart for God, from what He raises of and of cattle, a portion, and they say, This is 'and this is for our assoGod's as they pretend ciates^' but that which is for their associates reaches not to God, and that which was for God does reach evil is it what they judge ^. to their associates Thus too have their associates made seemly to
They
tilth
;'
;
many
*
â&#x20AC;&#x201D;
â&#x20AC;&#x201D;
â&#x20AC;&#x201D;
of the idolaters the killing of their children
^,
the idols.
*
I. e.
^
The pagan Arabs used
their fields to Allah the deities of their
were reserved
to set apart certain of the
chief
produce of
God, and other portions
to
minor
The fruits of the portion of the latter priests, who were careful to restore to their
pantheon.
for the
anything that might have fallen into that of Allah, but seldom
lot
troubled themselves to do the converse.
This custom survives
to a certain extent in the desert to the present day, where in every district
is
one tree and allowed to grow the neighbourhood are hacked
devoted to patron
untouched, although the others in
saints,
to pieces as food for camels. '
Alluding both to
human
tom of burying female
sacrifices to idols
children aUve,
and the cruel cus-
See Introduction.
— ^
THE CHAPTER OF CATTLE.
VI, 138-143-
destroy them, and
to
religion^
done
it,
;
but had
leave
33
obscure for them their
to
God
1
pleased they would not have
them alone and
have
that which they
forged.
And they say, These
cattle
'
none
as they pretend
— and
and
shall
we
there are cattle
are prohibited, and cattle over
not pronounced,
are Inviolable;
tilth
save such as
shall taste thereof,
— forging
a
whom
whose backs
Him
is
He
!
reward them for what they have forged.
[140]
And
these cattle
is
they say,
'
What
is
in the
wombs
unlawful for our wives, but
if it
(born) dead, then are they partners therein.' will
'
God's name
against
lie
please
reward them
for their attribution
;
verily,
of
be
He He is
wise and knowing.
Losers are they
who
their children foolishly,
kill
without knowledge, and
who
prohibit
what God has
bestowed upon them, forging a lie against God they have erred and are not guided. He it is who brought forth gardens with trailed and untrailed vines, and the palms and corn land, with various food, and olives, and pomegranates, alike and unlike. Eat from the fruit thereof whene'er it fruits, and bring the dues thereof on the day of harvest, and be not extravagant; verily, He loves ;
not the extravagant.
Of cattle are there some to ride on and to spread^. Eat of what God has bestowed upon you, and follow
^
That
is,
to obscure
what
little
trace
it
had of the
original faith
of Abraham the 'Hanif. "^
^
Trailed over an 'Arish, that
That
is,
spread out
when
is,
a sort of hut
made of boughs.
slaughtered, or from the hides and
wool, &c., of which a bed (farsh)
is
made.
THE QURAN.
134
VI, 143-148.
verily, he is to you an open foe. Eight pairs, of sheep two, and of goats two say, 'Are the two males unlawful, or the two females, or what the wombs of the two females contain ? inform me with knowledge if ye tell the truth.' [145] And Are the two say, of camels two, and cows two males unlawful, or the two females, or what the wombs of the two females contain ? Were ye witnesses when God ordained for you these ? Then who is more unjust than he who devises a lie against God, to lead men astray without knowledge?
not the footsteps of Satan
;
—
;
'
;
—
God
verily,
T
Say,
guides not the unjust peopled'
cannot find
in
what
I
am
inspired with any-
thing unlawful for the taster to taste
dead
;
unless
it
be
been shed, or the flesh of swine, or an abominafor that is a horror But he tion that is consecrated to other than God. (of itself), or blood that has
—
—
who
forced, not wilfully nor transgressing,
is
thy Lord
verily,
To
those
is
— then,
forgiving and merciful.'
who were Jews
did
we
prohibit every-
thing that hath a solid hoof; and of oxen and sheep did
we
prohibit to
them the
fat,
save what the backs
of both do bear, or the inwards, or what
with bone
;
with that did
their rebellion, for, verily,
And
if
they give thee
is
mixed
we recompense them for we are true. the lie, say, Your Lord is *
of ample mercy, nor shall His violence be turned
back from the ^
The Arabs
sinful people.'
alternately
made
it
unlawful to eit the males, and
then the young of these four kinds of
cattle.
INIohammed
in this
passage shows the absurdity of their custom by pointing out the difficulty
of deciding which
eight pairs.
is
lawful
and unlawful
in the case of
THE CHAPTER OF CATTLE.
VI, 149-153-
Those who
Had God
associate others with
1
God
35
say,
will
we had not so associated, nor our fathers nor should we have forbidden aught.' Thus did they give the lie to those who came before Say, Have them, until they tasted of our violence '
pleased,
;
'
!
ye any knowledge
if so,
?
bring
it
forth to us
:
ye
only follow suspicion, and ye do but conjecture.' [150] Say,
had
He
Say,
'
God's
pleased
He
and is the searching argument would have guided you all.' ;
Come on then with your witnesses, who God has prohibited these!' but if
'
bear witness that
they do bear witness, bear thou not witness with them nor follow the lust of those who say our ;
and those who do not believe in the who for their Lord make peers. I will recite what your Lord has Say, Come forbidden you, that ye may not associate aught with Him, and (may show) kindness to your parents, and we will not kill your children through poverty and draw not nigh to provide for you and them flagrant sins, either apparent or concealed, and kill not the soul, which God hath forbidden save by signs are
lies,
last day, or
those
'
!
;
;
rights that
is
â&#x20AC;&#x201D;
â&#x20AC;&#x201D;
what God ordains you, haply ye may
understand.'
And draw not
nigh unto the wealth of the orphan,
save so as to better
it,
until
he reaches
give weight and measure with justice.
full
age
We
;
and
do not
compel the soul save what it can compass and when ye pronounce, then be just, though it be in the case ;
of a relative.
And ^
That
God's compact
is,
fulfil
ye;
commit no homicide unless
or the slaying of infidels
m
war.
it
that
is
what
He
be by legal execution
;
THE QUR'aN.
136
may be
ordained you, haply ye this
is
my
right
way
is
what
mindful.
Verily,
and follow not separate yourselves from His way
various paths, to that
VI, 154-160.
He
;
follow
it
then,
may
has ordained you, haply ye
fear!
Then we gave Moses the Book, complete him who acts aright, and a decision and a guidance and a mercy haply in the meeting of their Lord they will believe. This is the Book which we have sent down it is a blessing follow it then and fear haply ye may obtain mercy. Lest ye say, 'The Book was only sent down to two sects before us verily, we, for what they [155]
for
;
;
;
;
;
read, care naught.'
Or, lest ye should say,
'
Had we
had a book revealed to us we should surely have been more guided than they;' but there is come to them a manifest sign from their Lord, and a guidance and a mercy who then is more unjust ;
than he
them
?
who calls God's signs lies, and turns from we will reward those who turn from our
signs with an evil punishment for that they turned
away.
What do
they expect but that the angels should
come for them, or that thy Lord should come, or that some signs^ of thy Lord should come? On the day when some signs do come, its faith shall profit no soul which did not believe before, unless it has earned some good by its faith. Say, Wait ye '
expectant, then
we
wait expectant
[160] Verily, those
became
sects,
^
who
too.*
divided their religion and
thou hast not to do with them, their
Signs of the approach of the day of judgment.
THE CHAPTER OF CATTLE.
VI, 160-165.
matter
is
in
God's hands,
He
will yet
I37 inform them
of that which they have done.
He who but he
brings a good work shall have ten like
who
brings a bad
work
it;
be recompensed they shall not be
shall
only with the like thereof, for
wronged. Say,
As
'
for
me,
my Lord
right way, a right religion,
has guided
â&#x20AC;&#x201D; the
faith of
me to the Abraham
the 'Hantf, for he was not of the idolaters.'
my prayers and my devotion and my my death belong to God, the Lord of the He has no partner; that is what I am for I am first of those who are resigned.'
Say, Verily, '
life
and
worlds.
bidden
;
Other than God shall I crave for a Lord but no soul shall earn is Lord of all ?' aught save against itself ^' nor shall one bearing a burden bear the burden of another and then unto your Lord is your return, and He will inform you concerning that whereon ye do dispute. [165] He it is who made you vicegerents, and raised some of you above others in degree, to try you by verily, thy Lord is that which he has brought you swift to punish, but, verily, He is forgiving and Say,
'
when He
;
;
â&#x20AC;&#x201D;
merciful.
^
Not
receive the
recompense of other than persons'
evil actions.
THE QURAN.
I3S
The Chapter
VII, i-li.
Aaraf\
of al
(VII. Mecca.)
In the
name
God. A. L. M. S. there be no mayest warn
of the merciful and compassionate
A
book revealed
straitness
thereby,
to
â&#x20AC;&#x201D; so
thee,^
thy breast,
in
â&#x20AC;&#x201D;and
reminder
a
let
thou
that to
the
believers.
Follow what has been revealed
Him
Lord, and follow not beside
you from your
to
patrons
;
little is it
that ye mind.
Yet how many a town have we destroyed, and it by night, or while they slept at noon and their cry, when our violence came upon them, was only to say, 'Verily, we were unjust!'
our violence came upon ;
But we
[5]
will
of a surety question those to
the prophets were sent, and
we
whom
will narrate to
them
The knowledge, for we were not absent. balance on that clay is true, and whosesoever scales with
are heavy, they are prosperous scales are light, they
it
is
who
;
but whosesoever
lose themselves, for
by our signs. have established you in the earth, and we have made for you therein livelihoods; little is it that ye thank; [10] and we created you, then we fashioned you, then we said unto the angels, Adore Adam,' and they adored, save Iblis, who was not of those
that they did act unjustly
We
'
who
did adore.
Said He,
^
'What
The name of
in this chapter.
hinders thee from adoring
the bridge
between heaven and
when
hell described
I
order thee
?'
he said, I am better than he Thou from fire, and him Thou hast created '
;
me
hast created
out of
T39
THE CHAPTER OF AL AARAF.
VII, 11-23.
clay.'
Said He, 'Then go
down therefrom; what
forth
verily,
!
He
said,
be
shall
respited
thou art of the Respite
'
raised.' ;'
He
me
For
'
go
when they
the day
that
will lie in wait for
I
?
ones.'
little
thou art of the
said. 'Verily,
[15] said he,
into error,
until
thee
ails
that thou shouldst be big with pride therein
Thou
them
in
hast led
Thy
me
straight
then I will surely come to them, from before them and from behind them; and most of them Thou path
;
He
shalt not find thankful'
from, despised, expelled surely
hell with
fill
;
said,
whoso
'
Go
forth there-
follows thee,
you altogether.
But,
I
will
O Adam,
dwell thou and thy wife in Paradise and eat from
whence ye
will,
but draw not nigh unto this tree
or ye will be of the unjust.'
But Satan whispered to them to display to them what was kept back from them of their shame, and he said, Your Lord has only forbidden you this tree lest ye should be twain angels, or should become of the immortals;' [20] and he swore to them both, 'Verily, I am unto you a sincere adviser;' and he '
beguiled them by deceit, and when they twain tasted of the tree, their shame was shown them, and they began to stitch upon themselves the leaves of the garden.
And
their
Lord
called unto them,
'
Did
I
not forbid you from that tree there, and say to you, to you an open foe ?' They said, O have wronged ourselves and if Thou dost not forgive us and have mercy on us, we shall He said, 'Go ye surely be of those who are lost!' down, one of you to the other a foe but for you in
Verily, Satan
our Lord
!
'
is
â&#x20AC;&#x201D;
w^e
;
;
THE QURAN.
140 the earth there
He
season.'
shall ye die,
O
[25]
is
said,
from
'
it
an abode, and a provision for a Therein shall ye live and therein shall
ye be brought
Adam
sons of
VII, 23-30.
!
we have
forth.'
sent
down
to
you garments wherewith to cover your shame, and plumage but the garment of piety, that is better. That is one of the signs of God, haply ye may remember. O sons of Adam let not Satan infatuate you as he drove your parents out of Paradise, stripping from them their garments, and showing them their shame verily, he sees you he and his tribe, from whence ye cannot see them. Verily, we have made the devils patrons of those who do not believe, and when they commit an abomination they say, We found our ^
;
!
â&#x20AC;&#x201D;
*
and God bade us do it' God bids you not to do abomination do against God that which ye do not know ?'
fathers at this,
Say,
say
Say,
*
;
'
My
Lord bids only
youS faces at every
sincere in your religion. in the beginning, shall
and
for a sect of
justice
:
â&#x20AC;&#x201D;
mosque and pray
set steadfastly to
Him, being
As He brought you
ye return.
A
ye
He
sect
them was error due
;
forth
guides,
verily,
they
did take the devils for their patrons instead of God,
and they did count that they were guided.' take your ornaments to every J O sons of Adam mosque ^ and eat and drink, but do not be extra!
;
vagant, for [30] Say,
He '
loves not the extravagant.
Who
has prohibited the ornaments of
God which He brought forth for His good things of His providing
'
I.e. fine dresses.
^
That
is,
?'
wear your best apparel
say,
servants, '
in the
On
and the
the day of
mosque.
;
!
A
THE CHAPTER OF AL AARAF.
VII, 30-36.
I4I
be for those who believed Thus do we detail K' the signs unto a people that do know. Say, My Lord has only prohibited abominable deeds, the apparent thereof and the concealed thereof, and sin, and greed for that which is not right, and associating with God what He has sent down no power for, and saying against God that which ye do not know.'
judgment they
when
shall only
in the life of this
world
'
Every nation has their appointed time
its appointed time, and when comes they cannot keep it back
an hour, nor can they bring
O
Adam
it
on.
come to you amongst you, narrating unto you my signs then whoso fears God and does what is right, there is no fear for them, nor shall they grieve. But those who say my signs are lies, and who are too sons of
verily, there will
!
apostles from ;
big with pride for them, these are the fellows of the Fire, they shall dwell therein for aye
[35] against
Who God
more unjust than he who devises
is
a
lie,
or says His signs are
lies ?
These,
Book shall reach them ^, until when our messengers come to take their souls away, and say, 'Where is what ye used to call upon instead of God ?' they say, They have strayed away from their portion of the
*
and they shall bear witness against themselves have been misbelievers. He will say, Enter ye amongst the nations who
us;'
that they
â&#x20AC;&#x201D;
'
^
Whereas now
idolaters share in the
but on the day of judgment those
good
things of this world
only shall enjoy them
who
were believers here. '^
That
written for
is,
they shall have whatever portion of good or
them
in the
book of
their fate.
evil is
—
!
THE QURAN.
142
¥11,36-42.
have passed away before you, both of^inns^ and men whenever a nation enters therein, it into the fire until, when they have all reached curses its mate ^ O our it, the last of them will say unto the first, Lord these it was who led us astray, give them
—
;'
;
'
!
He will say, To each double torment of the fire !' And the first of you double but ye do not know.' of them will say unto the last, 'Ye have no preference '
!
over
so taste ye the torment for that which ye
us,
!'
have earned
Verily, those
who
say our signs are
lies
and are too
big with pride for them; for these the doors of heaven
be opened, and they
shall not
shall not enter into
Paradise until a camel shall pass into a needle's eye.
we reward
thus that
It is
a couch of
hell-fire,
the sinners
;
them
for
is
with an awning above them
we reward the unjust But those who believe and do what
!
thus do [40]
we
not oblige a soul more than
will
—they are
right
is
its
capacity
the fellows of Paradise, they shall dwell
therein for aye.
We
will
breasts
strip
—there
they shall say,
away what
shall flow '
feeling
ill
beneath them
Praise belongs to
is
in
their
rivers,
God who
and
guided
for we should not have been guided had guided us the apostles of our Lord did come to us with truth !' And it shall be cried out to them, This is Paradise which ye have as an inheritance for that which ye have done!' And the
us to this not
!
God
!
—
'
fellows of Paradise will call out to the fellows of the Fire,
'
We
promised us ^
See
have now found that what our Lord is true have ye found that what your ;
p. 127, note 2.
^
Literally, his sister.
' ;
THE CHAPTER OF AL AARAF.
VII, 42-51-
I43
Lord promised you is true ? They will say, Yea And a crier from amongst them will cry out, The curse of God is on the unjust who turn from the way of God and crave to make it crooked, while in the !
'
'
'
hereafter they do disbelieve
And
and on al and they the fellows of Paradise, 'Peace be upon
betwixt the two there
Aaraf are men who know shall cry out to
you
they cannot enter
!'
!'
a
is
veil,
each by marks
it
;
although they so desire.
[45] But when their sight fellows of the Fire, they say,
turned towards the
is *
O
our Lord
!
place us
And the fellows on men whom they know by
not with the unjust people.' al
Aaraf
out to the
will cry
and say, Of no avail to you were your collections, and what ye were so big with pride about are these those ye swore that God would not extend mercy to ? Enter ye Paradise there is no fear for you, nor shall ye be grieved.' But the fellows of the Fire shall cry out to the Pour out upon us water, or fellows of Paradise, something of what God has provided you with ^.'
their marks,
'
;
'
They
will say,
those
who
God
'
misbelieve
a sport and a play beguiled.'
;
has prohibited them both to
who took
;
whom
the
their religion for life
of the world
â&#x20AC;&#x201D; To-day do we forget them as they forgot
the meeting of this day, and for that they did deny
our signs [50]
ing
it
people
Do tion
?
!
Now we in
have brought them a book explain-
knowledge, a guidance and a mercy to a
who
believe.
now
they wait
for
â&#x20AC;&#x201D;on the day when ^
The
its
fruits
aught but
Its
interpreta-
interpretation shall come,
of Paradise.
!
'^^^^
144
who
those
forgot
it
QURAN.
VII, 51-57.
before will say,
Lord
to us the apostles of our
intercessors to intercede for us
?
we would do
we
lost
otherwise than
'
in or,
There did come truth, have we
we return, They have
could
did.'
themselves, and that which they devised has
away from them. Lord is God who created the heavens
strayed
Verily, your
and the earth sues
it
in six
He
Throned
days; then
He made
covers night with the day
incessantly
—and
the sun and the
the stars are subject to His bidding. is
for the
—
pur-
it
moon and
Aye!
— His
the creation and the bidding,
—blessed
Lord of the worlds Call on your Lord humbly and
secretly, verily.
be
God
the
And do
loves not the transgressors. earth after
has been righted
it
with fear and earnestness is niofh
[55]
;
who do who sends
;
and
not evil
in
He the
upon Him mercy of God
call
verily, the
unto those
well.
He
forth the winds as heralds
it is
before His mercy; until cloud which
we
when they
lift
the heavy
drive to a dead land, and send
down
thereon water, and bring forth therewith every kind thus do we bring forth the dead haply ye of fruit ;
—
;
may remember. And the good
its vegetation by and that which is vile Thus do we turn brings forth naught but scarcity. about our signs for a people who are grateful. We did send Noah unto his people, and he said, O my people serve God, ye have no god but Him; verily, I fear for you the torment of the mighty day.' Said the chiefs of his people, Verily,
land brings forth
the permission of
its
Lord
;
'
!
*
^
The
highest heaven
is
so called.
â&#x20AC;&#x201D; THE CHAPTER OF AL AARAF.
VII, 58-67.
we do *
I45
surely see you in obvious error.'
O my
people
!
there
no error
is
in
me
Said he,
;
but
I
am
an apostle from the Lord of the worlds. [60] I preach to you the messages of my Lord, and I give you sincere advice and I know from God what ye ;
What do
ye wonder that there came to you a reminder from your Lord by a man from amongst yourselves, to warn you, and that ye may fear ? but haply ye may receive mercy.' But they called him a liar, and we rescued him and those who were with him in the ark and we drowned those who said our signs were lies, verily,
know
not.
!
;
they were a blind people.
And said,
'
unto 'Ad^ (we sent) their brother Hud^,
O my people
Him what ;
of those
we
!
who
will
!
who
serve God, ye have no god save
ye not then fear
?'
Said the chiefs
misbelieved amongst his people, 'Verily,
see thee in
folly,
thou art of the
liar^.'
and, verily, [65]
me
He
we
said,
certainly think
'O
my
people
!
am
an apostle from the Lord of the worlds I preach to you the mesand, verily, I am to you a sages of your Lord What do ye then wonder that faithful adviser. there comes to you a reminder from your Lord by a man from amongst yourselves, to warn you ? rethere
no
is
folly in
but
;
I
;
;
!
member when Noah's stature
^
2
He made
you vicegerents after and increased you in length of remember, then, the benefits of God,
people ;
An extinct tribe of the ancient Arabs. Hud and Thamud, both mentioned in
the works of Ptolemy,
were two tribes of the ancient Arabs, extinct in Mohammed's time, whose disappearance had been attributed, by popular tradition, to divine vengeance. [6]
L
THE QURAN.
146
may
haply ye
come
VII, 67.74.
They said, 'Hast thou we may worship God alone, and
prosper!'
to us that
leave what our fathers used to worship
us what thou dost threaten us with,
?
if
then bring
thou art of
who tell the truth!' He said, 'There shall upon you from your Lord horror and wrath do ye wrangle with me about names, which ye and your fathers have named yourselves, for which God sent down no power wait then expectant, and I with you will wait expectant too [70] But we rescued him and those with him, by mercy from ourselves, and we cut off the hindermost parts of those who said our signs were lies and who were not believers.' Unto Thamtid (we sent) their brother Zali'h, who said, 'O my people! worship God; ye have no god but Him there has come to you a manifest sign from your Lord. This she-camel of God's is a sign for you leave her then to eat in the land of God, and touch her not with evil, or there will overtake you grievous woe. And remember how he made you vicegerents after 'Ad and stablished you in the earth, so that ye took for yourselves castles on its plains and hewed out mountains into houses and remember the benefits of God, and waste not the those fall
;
;
!
:
;
^
land, despoiling
Said the chiefs of those
it.'
;
who
were big with pride from amongst his people to those who were weak, to those amongst them who
â&#x20AC;&#x201D;
believed,
'Do ye know
Lord
They
?'
which he pride,
'
'
is
to
'
that Zali'h
We
is
do believe
sent from his in that
with
who were bi<j with what ye do believe we disbelieve.'
sent.'
Verily, in
Referring
Idumaea.
said,
the
Said those
numerous
excavated rock -dwellings
in
THE CHAPTER OF AL AARAF.
VII, 75> 76-
Then they
[75]
did hamstring the camel, and re-
Lord and
belled against the bidding of their '
O
Zali'h
with,
said,
bring us what thou didst threaten us
!
thou art of those
if
47
1
who
earthquake took them, and
Then
are sent.'
the
morning they lay prone in their dwellings and he turned away from them and said, O my people I did preach to you the message of my Lord, and I gave you good in the
;
'
!
advice
^.'
All that has been hitherto written about the legend Zali'h
^
his
but ye love not sincere advisers
;
camel
is
and
pure conjecture; the native commentators add nothing
but a few marvellous details to the story as given in the Qur'an,
and the European annotators can only suggest possible identifications for Zali'h himself, such as the Schelah of Gen. xi. 13. My
own
view of the matter
least
some
of course an hypothesis too, but
is
circumstantial evidence in
my
the following extract from
El Watiyeh
favour;
on the Peninsula
Desert of the Exodus/
it
has at
embodied p.
50
:
tomb of Nebi Saleh, a wretched little by the Bedawin one of the most sacred
(of Sinai).
Hither they resort in great num-
sacrificial rites.
Who
and what was Nebi
Saleh," or, as his
name
implies, " the Righteous
saint with
who
in
'Near
certain seasons of the year to perform ceremonies
bers at
tribe,
it is
situated the
is
building, but accounted
spots
'
its
Saleh, " the
Prophet?"
and
Prophet
A great
the Bedawin, perhaps the ancestor of the Sawaliheh are
unsatisfactory,
named and
after
him
;
but this explanation
subject I will venture to
propound a theory.
near the summit of Jebel
Musa
I
a peculiar
is
is
vague and
any certain information on the
in the absence of
must premise
mark
that
in the stone
which has a strong resemblance to the imprint of a camel's foot. It is regarded by the Bedawin with great veneration, and the girls, when tending their flocks on the mountains, often milk their goats into it as a sure means of obtaining increase and prosperity. This
mark phet's
is
called
Athar Nagat en Nebi, " the footprint of the Pro-
She-camel."
Prophet
in question
several circumstances
tomb with
generally taken
It
is
is
Mohammed,
which seem
to
the prophet of the legend.
separate identity of Moses, Elias,
L
2
for granted
but to
my mind
that
the
there are
connect the Nebi Saleh of the
A
Bedawin's notions of the
and Saleh
are of the vaguest
!
THE QUR
148
And
AN.
VII, 77-83
Do ye approach an abomination which no one in all the world ever anticipated you in ? verily, ye approach men with lust rather than women nay, ye are a when he
Lot,
said to his people,
*
—
who exceed.' [80] But his people's answer only was to say, Turn them out of your village, verily, they are a people who pretend to purity.' But we saved him and his people, except his wife, who was of those who lingered and we rained down upon them a rain see then how was the end of the people
'
;
;
—
sinners
And and
kind,
Midlan did we
unto if
send
brother
their
asked to which of his national saints the camel be-
longed you will find that he has never even thought of the question at
There
all.
to the camel of
no point
is
in attributing the
Mohammed,
mysterious footprint
for the celebrated " night journey " to
heaven, the Prophet's only recorded aeronautic
on Borak, a creature with the
feet of a mule.
was performed
trip,
Mohammed
But
a legend in the Qur'an of a certain " Nebi Saleh,"
who was
has
sent as
a prophet to the people of Thamiid, and whose divine mission was
by the production of a she-camel from the rock.
attested
"
author of
may
in
El Islam
all
" certainly did visit the Sinaitic
probability have
is
quite
unknown
nevertheless regard
Moses
himself.
of the tomb in
I
to the
taken the story from the national
The
traditions of the Peninsula.
origin
and
history of
Nebi Saleh
present Bedawin inhabitants, but they
him with more national veneration than even should therefore conclude that the Nebi Saleh
Wady
es Sheikl, the prophet of the camel's foot-
and the Saleh of the Qur'an
print,
The
mountains, and
are identical,
and
that the
Thamud " are the Saracen inhabitants of Sinai, who preceded the Mohammedan invasion. Who then was Nebi Saleh.? Looking at the veneration in which his memory is held, and at the " people of
character of the miracle attributed to him
— the
rock smitten with
and a live camel, the greatest of Bedawin blessings, miraculously produced therefrom with the subsequent rebellion of the people for whom the Prophet worked the sign, I fancy we a
rod,
—
may
recognise in
the
tradition
Israelitish lawgiver himself.'
a distorted reminiscence of the
THE CHAPTER OF AL AARAF.
VII, 83-88.
1
49
O my people serve God, ye have no god save Him, There has come to you then give good a manifest sign from your Lord weight and measure, and be not niggardly of your gifts to men, and do not evil in the earth after it has been righted. That is better for you if ye are believers and sit not dov/n in every path, threatenSho'haib \
who
said,
'
!
;
;
ing and turning from the path of
God
those
who
Him, and craving to make it crooked. Remember when ye were few and He mAiltiplied you and see what was the end of the evildoers [85] And if there be a party of you who believe in what I am sent with, and a party who believe not, then wait patiently until God judges between us^ for He Said the crowd of those who is the best of judges,' were big with pride amongst His people, 'We will of a surety turn thee out, O Sho'haib and those who
believe in
!
;
!
believe with thee, from our village
if
we be
a
lie
God
averse therefrom
against
God
if
we
has saved us from
?
or else thou
;
Said he,
shalt return unto our faith.'
We
shall
What even have devised '
return unto your faith, after it
;
and what should
ail
us
that we should return thereto, unless that God our Lord should please ? our Lord embraces everything
â&#x20AC;&#x201D;
His knowledge; on God do we rely. O our Lord open between us and between our people in
in
!
Thou
truth, for
And
the chiefs of those
1
The
2
That day, or
mind
!
who
who openV
disbelieved amongst
Jethio of the Bible.
parlance. all
art the best of those
'give us a chance,' the idiom
is,
A
shopkeeper, for instance,
who
God
is still
current in
who has not
modern
sold anything
refuses a bargain, always says yefta'h'allah, 'never
will give
me
a chance of selling
it.'
'
THE QURAN.
150 his
people
'If ye follow
said,
VII, 8S-98.
Sho'haib, verily, ye
be the losers;' then there took them the earthquake, and in the morning they lay in their dwellings shall
prone. [90] Those who called Sho'haib a liar, (were) Those who as though they had not dwelt therein !
called Sho'haib a
liar,
â&#x20AC;&#x201D;
they were the losers then
!
he turned away from them and said, O my I preached to you the messages of my people Lord, and I gave you good advice how should I
And
'
!
;
be vexed for a people who do misbelieve ? We have not sent unto a city any prophet
we overtook
except
and
distress, that
selves evil,
;
the people thereof with trouble
haply they might humble them-
and then did we give them,
in
exchange
good, until they increased and said,
and joy both touched our
fathers;' then
'
for
Distress
we overtook
â&#x20AC;&#x201D;
them suddenly ere they could perceive. Had the people of the town but believed and feared, we would have opened up for them blessings from the heavens and from the earth but they said it was a lie, so we overtook them for that which they had earned. ;
[95] Were the people of these cities then secure that our violence would not come on them by night,
were the people of these cities come on them in the morning whilst they played ? were they secure from the craft of God ? none feel secure from the
while they slept
?
secure that our violence would not
craft of Is
it
God
except a people that shall
not shown to those
after its (former) people, that,
them
smite
^
upon
their hearts,
in
lose.
who inherit the earth did we please, we would
and would set a stamp and then they should not hear ?
their sins,
* The word is used of an arrow that hits a mark, and hence of any sudden calamity that falls on a man.
!
THE CHAPTER OF AL AARAF.
VII, 99-^13-
I5I
These cities, we do relate to thee their stories. There came to them our apostles with manifest signs but they did not at all believe in what they Thus doth God set a stamp called a lie before. ;
â&#x20AC;&#x201D;
upon the hearts of those who misbelieve. [100] Nor did we find in most of them a covebut we did find most of them workers of nant ;
abomination. raised up after them Moses with our but they dealt Pharaoh and his chiefs the end of the was what and see therewith, unjustly
Then we
signs to
;
evildoers
Moses said, O Pharaoh verily, I am an apostle from the Lord of the worlds it is not right for me I have to speak against God aught but the truth. Lord from my sign manifest a with you come to '
!
;
;
send then the children of Israel with me.' If thou hast come with a sign, then bring '
art of those
who speak
down, and and he drew out
his rod
the beholders. '
Verily, this
is
lo
!
it
Said he, it,
if
thou
Then he threw
the truth.'
was an obvious snake [10.5] and lo it was white to ;
his hand,
!
Said the chiefs of Pharaoh's people, knowing magician he desires
surely a
to turn you out of your land
;
;
â&#x20AC;&#x201D;what
is
it
then ye
'Give him and his brother some the cities to collect and bring you into hope and send every knowing magician.' [no] And the magician came to Pharaoh and said, Ts there indeed a reward He said, Yea! and for us if we are conquerors ?'
They
bid?'
said,
;
'
ye shall be of those said,
'
O
Moses
!
They down (thy rod) or throw?' Said he, 'Throw down;' who draw
nigh unto me.'
wilt thou cast
we be (first) to and when they threw down, they did enchant the people's eyes, and made them dread, and brought a
shall
!
THE QURAN.
152
But we inspired Moses
mighty magic. '
Throw down
ÂĽ11,113-126
thy rod, and
it
will
(saying),
gulp down that
which they devise [115] and the truth stood fast, and vain was that which they had done and they were conquered there, and turned back feeling small and the magicians threw themselves down adoring. Said ;'
;
!
We believe in the Lord of the worlds, the Lord of Moses and Aaron!' [120] Said Pharaoh, Do ye believe in him ere I give you. leave ? This is craft which ye have devised in the land, to turn they,
'
*
people out therefrom, but soon shall ye
its
know
!
I
your hands and your feet from opposite then I will crucify you altogether!' They
will cut off
sides, said,
'
we unto our Lord
Verily,
in
the signs of '
O
our Lord
!
do
'
us,
!
nor dost
save for that
believe us.
pour out upon us patience, and take
us to Thyself resigned
people said,
return
we our Lord, when they come to
thou take vengeance on
^'
And
the chiefs of Pharaoh's
Will ye leave Moses and his people to
and to leave thee and thy gods ?' will have their sons slain and their
evil in the land,
Said he,
We
'
women we
will let live, for, verily,
we
are triumphant
over them.' [125] Said Moses unto from God and be patient ;
He
gives
it
for
his people,
an inheritance to
of His servants, and the future
They
fear.'
come
said,
'
We
'Ask
verily, the earth
is
whom He is
for aid
God's pleases
for those
who
have been hurt before thou
and since thou hast come to us.' that your Lord will destroy your foe, and will make you succeed him in the earth and He will see how ye act.' didst
Said he,
'
to us,
may be
It
;
â&#x20AC;˘
Or, cause us to die Moslems.
;
THE CHAPTER OF AL AARAF.
VII, 127-134-
We
had overtaken
I53
Pharaoh's people with
the
years (of dearth) and scarcity of fruits, that haply they
mieht remember but when there came to them a and if there good thing they said, This is. ours befel them an evil, they took the augury from is not their augury Moses and those with him only in God's hands ? but most of them know not. And they said, Whatever thou dost bring us as :
*
;
'
;
—
—
'
a sign to enchant us therewith, yet will
we
not
believe in thee.'
Then we
[130]
and the
locusts
—signs
detailed
upon them the flood and the and the frogs and the blood, but they were big with pride and
sent
lice ;
were a people who did
And when said,
He
'
O
there
Moses
!
fell
call
sin.
upon them the plague, they upon thy Lord for us, as
has covenanted with thee
;
verily, if
thou dost
remove the plague from us, we will believe in thee and we will assuredly send with thee the children of But when we removed from them the plague Israel.' until the lo
!
appointed time which they should reach, But we took
then they broke their promise.
vengeance on them, and we drowned them in the sea, for that they said our signs were lies and were And we gave as an inheritance careless thereof. had been weak, the eastern who the people unto of the earth and the western quarters which we had blest and the good word of thy Lord was fulfilled on the children of Israel, for that they were patient; and we destroyed that which Pharaoh and his people had made and that which quarters
thereof,
;
they had piled ^
The word
And
y'arishftn
is
with the children of Israel
properly used of making
wooden
huts,
!
THE qur'an.
54
1
we passed
'
for
yii, 134-141-
and they came unto a and said, O Moses Said he, us a god as they have gods.' across the sea
people devoted to their
make
!
;
idols,
Verily, ye are ignorant people.'
â&#x20AC;&#x201D;destroyed
'
[135] Verily, these
be that which they are given to and vain is that which they have done. He said, Other than God then do ye crave for a ?' god, when He has preferred you above the worlds shall
;
'
And when we saved you from Pharaoh's people who wrought you evil woe, killing your sons, and letting your women live and in that was a mighty trial from your Lord. And we appointed for Moses thirty nights, and ;
completed them with ten (more), so that the time appointed by his Lord was completed to forty nights. And Moses said unto his brother Aaron, Be thou my vicegerent amongst my people, and do what is '
and follow not the path of the
right,
evildoers.'
and his Lord spake unto him, he said, 'O my Lord show me, He said, Thou canst that I may look on thee not see me but look upon the mountain, and if it
And when Moses came
to our appointment, !
â&#x20AC;&#x201D;
!'
'
;
remain steady
thou shalt see me;' but
in its place,
Lord appeared unto the mountain He it dust, and Moses fell down in a swoon [140] And when he came to himself, he said, I turn repentant unto Celebrated be thy praise Thee, and I am the first of those who are resigned.' He said, 'O Moses! verily, I have chosen thee over the people with my messages and my words, take then what I have broudit thee, and be of those
when made
his
'
!
but
is
here applied to any structures, especially the massive temples
and other
piles of
Egyptian buildings.
;
VII, I4I-I49'
THE CHAPTER OF AL AARAF.
1
55
And we wrote for him upon tablets thank.' concerning everything, and a detailadmonition an Take them then with firmness, ing of everything who
'
:
and bid thy people take them for what is best I will show you the abode of those who thereof. work abominations I will turn from my signs those ;
are big with pride in the earth without right and if they see every sign they shall not believe
who
therein,
and
they see the path of rectitude they but if they see the path for a path
if
shall not take
it
;
of error they shall take
it
for a path
cause they have said our signs are
;
â&#x20AC;&#x201D;that
lies
is
be-
and have
been careless of them.' [145] But those who say our signs and the meetvain are their works ing of the last day are lies, shall they be rewarded save for that which they have done ? And Moses' people after him took to themselves of did their ornaments a corporeal calf that lowed ^
â&#x20AC;&#x201D;
:
;
they not see that
it
could not speak with them, nor
They took it and it guide them in the path ? their hands with bit they but when were unjust; they fruitless rage and saw that they had gone astray, they said, Verily, if our Lord have not compassion on us and forgive us we shall surely be of those who could
'
lose!'
And when Moses and grieved, he after
me
returned unto his people angry
said,
'
Would ye
!
Evil
is
that ye have done
it
hasten on the bidding of your
and he threw dow^n the tablets and took his brother by the head to drag him towards him, but he said, O son of my mother verily, the people
Lord
?
'
'
!
^
This
is
also a
Talmudic legend.
!
THE QURAN.
156
¥11,149-156.
weakened me and well-nigh killed me make not then mine enemies glad about me, and put me not ;
He said, 'O Lord! and let us enter into Thy the most merciful of the merciful.
with the unjust people.'
me and my
pardon
mercy; for
Thou
[150]
brother,
art
have taken to themselves a calf; there shall reach them wrath from their Lord, and abasement in the life of this world for thus do we reward But those who have done those who for^e a lie. bad w^orks, and then turn again after them and Verily, these
;
believe,
and
— verily,
thy Lord, after that,
is
forgiving
merciful.'
And when
Moses' wrath calmed down he took the which was guidance and
tables, in the inscription of
mercy
for those
And Moses
who dread
their Lord.
chose from his people seventy
men
and when the earthquake took my Lord hadst Thou willed. Thou hadst destroyed them before and me. Wilt Thou destroy us for what the fools amongst us have done ? This is naught but Thy trial,, wherewith Thou dost lead astray whom Thou pleasest and
appointment them he said, O for our
;
'
guidest
!
whom Thou
pleasest
Thou
;
art our patron
forgive us and have mercy on us, for
who do forgive And write down for
best of those [155]
and
in
'
the future too
He
Thou
art the
!
;
us in this world good,
verily,
we
are guided unto
—
My
punishment with it I fall on whom I will and my mercy embraceth everything and 1 will write it down for those who fear, and who Thee.'
said,
'
;
;
give alms, and those follow the Apostle
^
who
—the
in
our signs believe,
illiterate
prophet \
Or, the apostle of the Gentiles.
—who whom
!
THE CHAPTER OF AL AARAF.
VII, 156-162.
157
they find written down with them In the law and the gospel, bidding them what is reasonable and foris wrong, and making lawful for them what is good, and making unlawful evil things and setting down for them their burdens and the to those who believe yokes which were upon them in him and aid him and help him and follow the law which has been sent down with him they shall be
bidding them what
;
;
—
—
the prosperous.'
Say,
'
O
unto you
ye folk
all,'
!
verily,
am
I
— of Him whose
the Apostle of
is
God
kingdom of the no god but He
the
heavens and the earth, there is He quickens and He kills! believe then
in God and His Apostle, the illiterate prophet,- -who believes in God and in His words then follow him that haply ye may be guided.
—
—
Amongst Moses' people
Is a nation guided in and thereby act they justly. [160] And we cut them up Into twelve tribes, each a nation and we revealed unto Moses, when his people asked him for drink, Strike with thy staff and there gushed forth from it twelve the rock
truth,
;
'
!
'
knew their drinking place. And we overshadowed them with the cloud and sent down upon them the manna and the quails, Eat of Yet the good things we have provided you with springs, each folk
;
'
!'
they did not wrong
us,
but
it
—
was themselves they
wronged.
And when
Dwell in this It was said unto them, and eat therefrom as ye will, and say 'hi//atun and enter the gate adoring so will we pardon you we will increase those who do well.' But your sins those amongst them who did wrong changed It for another word than which was said to them and we '
city
;
;
—
;
THE QURAN,
158
VII, 162-168.
sent upon them a plague from heaven for that they were unjust. Ask them too about the city which stood by the sea, when they transgressed upon the Sabbath when their fish came to them on the Sabbath day saiHng ;
straight up to them but on the days when they kept not the Sabbath, they came not to them, thus did we try them for the abominations that they wrought \ ;
a nation from amongst them said, do ye warn a people whom God would
And when '
Why
destroy, or punish with severe torment?' they said, '
As an excuse
to your Lord, that haply they
may
when they forgot what they had reminded of, we saved those who forbade evil, been but we overtook those who did wrong with punishfear.'
[165] But
ment ;â&#x20AC;&#x201D; evil was the abomination that they did, but against what they were forbidden, Become ye apes, despised and spurned!' and then thy Lord proclaimed that He would surely send against them till the resurrection day, those who should wreak them evil torment; verily, thy Lord is quick at following up, but, verily,
when they rebelled we said to them,
He
is
'
forgiving, merciful.
We
Of cut them up in the earth into nations. them are the righteous, and of them are the reverse of that we have tried them with good things and with bad things haply they may return. But there succeeded them successors who inherited the Book They take the goods of this But lower world and say, It will be forgiven us.' if the like goods came to them they would take them too Was there not taken from them a covenant by ;
;
!
'
!
^
Cf.
Chapter
II, 61.
— THE CHAPTER OF AL AARAF.
VII, 168-175-
the Book, that
1
they should not say against
59
God
But aught but the truth ? Yet they study therein those better for is who future hfe the abode of the fear do ye not then understand ? But those who hold fast by the Book and are steadfast in prayer !
—
verily,
we
will
not waste the hire of those
who do
right.
And when we shook
the mountain over them, were a shadow, and they thought it would fall upon them (saying), Take ye what we have given you with firmness, and remember what haply ye may fear.' is therein And when thy Lord took from the children of Adam out of their loins their seed, and made them bear witness against themselves, Am I not your [i
70]
as though
it
'
;
'
Lord?' They said, 'Yea! we do bear witness' ye should say on the day of resurrection, 'Verily, for this we did not care;' or say, Verily, our fathers associated others with God before us, and we were
lest
'
but their seed after them for
what vaindoers did
signs
;
haply they
may
:
?'
wilt
Thou
— Thus
then destroy us
do we
detail the
return.
them the declaration of him to whom we signs, and who stepped away therefrom, and Satan followed him, and he was of those who were beguiled \ [175] Had we pleased we would have exalted him thereby, but he crouched upon the earth and followed his lust, and his likeness was as
Read
to
brought our
the likeness of a dog, 1
whom
if
Said to refer to Balaam, but also
prophecy amongst the Arabians.
thou shouldst attack to several pretenders of
By some
it
is
referred to 'Omaiy-
yat ibn Abi Zalt, or to a certain Jewish Rabbi,
who had prophesied
the coming of a prophet about Mohammed's acknowledge the latter as such.
time, but
would not
!
THE QURAN.
l60
VII, 175-185.
he hangs out his tongue, or if thou should leave him, hangs out his tongue too. That is the likeness of Tell them the people who say our signs are lies. then these tales Evil are
is
lies
â&#x20AC;&#x201D;haply they may
themselves
;
reflect.
who
the likeness of a people it is
they wrong
say our signs
!
We
have created for hell many of the ^inn and they have hearts and they discern not mankind of therewith they have eyes and they see not therewith they have ears and they hear not therewith they are like cattle, nay, they go more astray these ;
;
;
;
!
it is
who
care not.
But God's are the good names call on Him then thereby, and leave those who pervert His names ^; they shall be rewarded for that which they have ;
done. [180]
equity
And
who
nation
;
of those
whom we
is
I
is
a
who say our signs are lies, we will down by degrees from whence they know verily, my stratagem will let them range but they
bring them not.
have created
are guided in truth and thereby act with
;
â&#x20AC;&#x201D;
efficacious
Do
they not then reflect that their companion ? he is but an obvious warner
not possessed^
!
^
is
Do
they not behold the kingdoms of the heavens and of the earth, and what things God has created, and (see that), it may be, their time is already drawing nigh ?
what
in
relation then will they believe
?
[185]
He
The word yul'hiduna is used in the later Arabic for any form The expression in the text means the perversion, as I\Iohammed called it, of the name Allah in the names of the other ^
of atheism.
gods, such as "^
'
A
11
at, the
feminine form of the same word.
Mohammed. Literally,
under the influence of the ^inn.
THE CHAPTER OF AL AARAF.
VII, 185-191-
whom God leads astray there him! He leaves them in their
161
no
is
guide
for
rebellion, blindly
wandering on. They will ask you about the Hour, for what time say, The knowledge thereof is only it is fixed ?
â&#x20AC;&#x201D;
my
'
Lord none shall manifest it at its time but He it is heavy in the heavens and the earth, it will not come to you save on a sudden.' They will ask as though thou wert privy to it, but say, The knowledge thereof is only with God,' most folk do not know. Say, I cannot control profit or harm for myself,
with
;
;
â&#x20AC;&#x201D;
'
*
God
save what
surely have
me
;
I
am
If
will.
much
that
is
knew
I
the unseen
I
should
good, nor would evil touch
but a warner and a herald of good tidings
who believe.' who created you from one
unto a people
He
and made and when he covered her she bore a light burden and went about therewith but when it grew heavy they called on it is
therefrom
its
mate
to dwell therewith
soul, ;
;
God, Lord of them both, rightly-shaped child
we
'
Surely
if
thou givest us a
shall of a surety
be of those
[190] And when He gave them both a rightly-shaped child they joined partners with Him for that which He had given them, but exalted be God above that which they associate with Him\ Will they associate with Him those who cannot create aught,
who
^
thank.'
This story
is
said
to
refer to
Adam and
Eve;
the act
of
mentioned being the naming of their first son, at the instigation of Satan, 'Abd el "Hareth, servant of 'Hareth,' instead
idolatry
'
of servant of God,' 'Hareth being Satan's '
name among
the angels.
The
legend arose probably from a misunderstanding of the title given to Cain in the Bible, 'Obed Adama, a tiller of the ground,' '
which would read word [6]
for
word
in
M
Arabic 'Abd el 'Hareth.
THE QURAN.
l62
VII, 191-202.
but are themselves created, which have no power to help them, and cannot even help themselves ?
But
ye
if
follow you.
call
It is
them unto guidance they will not same to them if Thou dost call
the
them or if Thou dost hold thy tongue. Those whom ye call on other than God are serCall on them then, and let vants like yourselves. Have them answer you, if so be ye tell the truth !
they feet to walk with ? or have they hands to hold with ? or have they eyes to see with ? or have they then Call upon your partners ? and do not wait. [195] Verily, my patron is God, who hath sent down the Book, and He is the patron of the righteous. But those whom ye call on beside Him cannot help But if ye you, nor can they even help themselves. call them unto the guidance they will not hear, thou mayest see them looking towards thee, yet they do not Take to pardon, and order what is kind, and see. shun the ignorant and if an incitement from the ears to hear with
;
plot against me,
;
devil incites you, then seek refuge in
He
God
:
verily,
both hears and knows.
[200] Verily, those who fear God, if a wraith from the devil touch, mention Him, and lo they !
see \
And
their brethren
they shall not
he
shall increase in error,
then
desist.
Shouldst Thou not bring them a sign - they say, Hast Thou not yet made choice of one ?' Say, I only follow what is inspired to me by my Lord. '
'
^
I. e. if
an
evil
suggestion occurs to them, they mention God's
name and immediately ^
That
is,
see the folly
a verse in the Qur'an.
and wickedness
thereof.
VII, 202-VIII,
THE CHAPTER OF THE
6.
These are perceptions from and a mercy
to a people
And when and keep
the Qur'an
silence
;
And remember
my
who is
haply ye
SPOILS.
1
63
Lord, and a guidance
believe.'
read, then listen thereto
may
obtain mercy.
thy Lord within thyself humbly
and with fear, not openly in words, in the morning and in the evening and be not of those who do not care. [205] Verily, they who are with my Lord are not too big with pride for His service, but they do celebrate His praise, and Him they do adore. ;
The Chapter
(VHL name
In the
of the Spoils.
Medinah.)
of the merciful and compassionate
God.
They
will
ask thee about the
spoils.
'
The
God's and the Apostle's fear God and amongst yourselves obey God and the
spoils are settle
Say,
it
;
;
Apostle
if
ye do believe.'
Verily, the believers are those who, when God's name is mentioned, their hearts sink with fear and when His signs are rehearsed to them they increase them in faith and on their Lord do they rely who are steadfast in prayer, and of what we have be;
;
;
stowed upon them give
in
alms
;
these are in truth
them are degrees with their Lord, and forgiveness, and a generous provision. [5] As thy Lord caused thee to go forth from thy
believers
house
^
;
to
with the truth, although a sect of the be-
were averse therefrom. They wrangled with thee about the truth after it was made plain, as
lievers
1
At Medinah.
M
2
;
THE qur'an.
[64
viii, 6-12.
though they were being driven on to death and looked thereon and when God promised you that one of the two troops should be yours, and ye would God wished fain have had those who had no arms. to prove the truth true by His words, and to cut off the hindermost parts of those who misbelieve— to prove the truth true, and to make vain the vain, ;
althoucrh the sinners are averse ^
When ye asked He answered you,
for succour I
'
will assist
from your Lord, and you with a thousand
angels, with others in reserve.' [10]
God made
it
only glad tidings to quiet your
is only from God! verily, mighty and wise. When drowsiness covered you as a security from Him, and He sent down upon you from the heavens water to purify you withal, and to take away from you the plague of Satan, and to tie up your hearts
hearts therewith; for victory
God
and
is
to
make
firm your footsteps
When your Lord am with you make ;
I
The
'
Verily,
I
who believe those who mis-
ye firm then those
— strike
from them every finger ^
—
dread into the hearts of off their necks then, and strike
will cast
believe,
^.
inspired the angels
off
tip.'
occasion alluded to was one when
Mohammed
had made
unarmed caravan on its way from when Abu Sufian, who was in charge of it, sent to
preparations for attacking an Syria to Blccca,
Mecca and obtained an escort of nearly a thousand men many of Mohammed's followers wished to attack the caravan only, but the ;
pro^jhet
on ^
and
his
immediate followers were for throwing themselves
the escort.
The Muslims were had command of
latter
their hearts sank.
and supplied
fewer in number than the enemy, and the the water, at both of which circumstances
In the night, however, rain
their wants.
fell,
refreshed
them
THE CHAPTER OF THE
VIII, 13-23.
That
is,
SPOILS.
1
65
because they went into opposition against
God and His
Apostle
for
;
God and His
sition against
keen to punish. There, taste it
!
he who goes into oppoApostle verily, God is
â&#x20AC;&#x201D;
since for the misbelievers
is
the
torment of the Fire. [15] O ye who believe! when ye meet those who misbelieve in swarms, turn not to them your hinder parts
save turning to fight or rallying to a troop,
brings resort
but
down upon himself wrath from God, and and an
is hell,
Ye them
he who turns to them that day his hinder
for
;
parts,
journey shall
ill
did not slay them, but
nor didst thou shoot
;
God
goodly
There
!
trial
was God who slew
when thou
verily,
;
God
didst shoot,
Him-
both hears and
God weakens
verily,
his
!
did shoot \ to try the believers from
self with a
knows.
it
be
it
the stratagem
of the misbelievers. If
has
you
ye wish
^
now come ;
and
if
the matter to be decided, a decision to
you
;
but
ye turn back
if
we
ye
desist,
troop shall avail nothing, great in be, since
God
is
with the believers
O ye who believe
it is
better for
and your number though it
will turn too,
!
obey God and His Apostle, and turn not from Him while ye hear, and be not like those who say, We hear,' and yet they hear not. Verily, the worst of beasts in God's sight are the Had God deaf, the dumb who do not understand. [20]
!
'
^
Alluding to the alleged miracle of the gravel thrown into the
eyes of the Qurai^r at the battle of Bedr, to which the victory ^
An
was
Mt^iim
due.
address to the Meccans who,
when threatened
with an
took sanctuary in the Kaabah, and prayed to God that if they were right He would help them, but that if Mohammed was in the right He would help him. attack from
Mohammed,
!
1
;
THE qur'an.
66
VIII, 23-31.
in them, He would have made them hear; but had He made them hear, they would have turned back and have swerved aside. O ye who believe answer God and His Apostle when He calls )'ou to that which quickens you and know that God steps in between man and his heart and that to Him ye shall be gathered. [25] And fear
known any good
!
;
temptation, which will not light especially on those
of you who have done wrong but know that God is keen to punish. Remember when ye were few in number and weak ;
in
the land, fearing lest people should snatch you
away
;
He sheltered you and aided you with and provided you with good things haply
then
victory,
ye
;
may
give thanks.
O ye who believe be not treacherous to God and His Apostle; nor be treacherous to your engagement while ye know Know that your wealth and your children are but a temptation, and that God with Him is mighty hire! !
â&#x20AC;&#x201D;
O
ye who believe if ye fear for you a discrimination \ and !
your offences, and
will forgive
God He
you
;
will
make
cover for you
will
for
God
is
Lord
of mighty grace. [30]
And when
those
who
misbelieve were crafty
with thee to detain thee a prisoner, or drive thee forth too, for
God
is
;
they were crafty, but
best of crafty ones
kill thee,
God was
or
crafty
!
But when our verses were rehearsed to them they said, 'We have already heard. If we pleased we could speak like this verily, this is nothing but
â&#x20AC;&#x201D;
;
tales of those of yore.'
^
Here used
in the sense of victory.
— ;
!
THE CHAPTER OF THE
VIII, 32-42.
When
they
said,
O God
'
SPOILS.
this
if
!
be
1
truth,
67
and
from Thee, then rain upon us stones from heaven or bring us grievous woe !'
But God would not torment them while thou art amongst them nor was God going to torment them But what ails while they asked Him to forgive. while they them torment not should God them that turn folk away from the Holy Mosque, though they ;
—
are not the guardians thereof
its
guardians are only
—but most of them know the House was naught [35] Their prayer then the whistling and clapping hands — not.
the pious?
at
taste
!
ment
for that
but tor-
ye misbelieved
Verily, those
who
misbelieve expend their wealth
God
to turn folk from the path of
;
but they shall
and then it shall be for them sighing, and then they shall be overcome Those who misbelieve, that God may into hell shall they be gathered! distinguish the vile from the good, and may put the vile, some on the top of the other, and heap all up These are those together, and put it into hell! spend
it,
!
—
—
who
lose
Say will
I
to those
who
be forgiven what
misbelieve, is
past
;
if
but
they desist they if
they return,
the course of those of former days has passed away\ [40] Fight them then that there should be no sedition,
but look.
God help
and that the
they
if
desist,
may be wholly God's God on what they do doth their backs, then know that
religion
then
But if they turn your Lord; a good Lord is He, and a good and know that whenever ye seize anything as
is ;
1 That is, they have the doom of former people and an example.
as a warning
!
!
J
a
A
THE QURAN.
68
1
God
Spoil, to
belongs a
;
fifth
VIII, 42-49
thereof,
and
to
His
Apostle, and to kindred and orphans, and the poor
and the wayfarer / if ye believe in God and what we have revealed unto our servants on the day of the the day when the two parties met discrimination, and God is mighty over all. When ye were on the near side of the valley, and they were on the far had ye made side, and the camels were below you an appointment then ^ ye would have failed to keep your appointment but it was that God might accomplish a thing that was as good as done that he who was to perish might perish with a manifest sign and that he who was to live mio^ht live with a manifest sign for, verily, God hears and knows [45] When God showed thee them in thy dream as though they were but few; but had He shown thee them as though they were many, ye would have been timid, and ye would have quarrelled about the matter; but God preserved you verily, He knows the
—
;
—
!
;
;
—
;
nature of men's breasts!
And when He showed them countered them, as few
seem few
eyes
in their
was
a thing that
as
in
that
;
to you, as ye en-
your eyes
;
and made you
God might
accomplish
unto
God do
when ye encounter
a troop,
good
as done
;
for
thinofs return
O
ye
who
believe
!
then stand firm and remember God; and haply ye
may
prosper
!
and fear God and His Apostle, and do
not quarrel or be timid, so that your turn of luck go
from you patient.
their
God is with the who went forth from
but be ye patient, verily,
;
And
be not
homes with ^
That
like those
insolence,
is,
and
had ye agreed
for
appearance sake
to attack them.
THE CHAPTER OF THE
VIII, 49-56-
SPOILS.
before men, and to turn folks off God's
they do [50]
God comprehends. And when Satan made
1
way
69
for all
;
works appear
their
seemly to them, and said, There is none amongst mankind to conquer you to-day, for, verily, I am and when the two troops came in your neighbour sight of each other, he turned upon his heels and '
!
'
said,
'
Verily,
you see not punish
am
I
^
clear of
verily,
!
fear
I
you God,
verily,
!
for
what keen to
see
I
God
is
!'
And when
hypocrites and
the
those
whose
in
hearts was sickness said, Their religion hath beo-uiled these men 2, but he who relies upon God, '
verily,
God
mighty and
is
Couldst thou see
who
souls of those their faces
Vv^hen
misbelieve
and hinder
of burning
that
!
is
wise.'
the angels take
parts.
for
â&#x20AC;&#x201D;
'
away the
they smite them on Taste ye the torment ;
what your hands have sent that God is no unjust one
and for on before towards his servants.' As was the wont of Pharaoh's people and those they disbelieved in the signs of God, before them ;
!
and God overtook them in strong and keen to punish.
their sins
;
verily,
God
is
is because God is not one to change a has favoured a people with, until they change what they have in themselves, and for that God both hears and knows. As was the wont of Pharaoh's people and those
[55]
favour
That
He
before them
!
they said our signs were
we destroyed them ^
2
The I. e.
in
their
sins,
and
and drowned
lies,
angels who were fighting on the Muslim side. beguiled them into attacking a force superior in numbers.
;
>
A
THE QURAN.
170 Pharaoh's
people
and
;
VIII, 56-66.
of
all
them
were
evil-
doers.
the worst
Verily,
those
who
whom
if
thou dost
league each
their
of beasts
in
God's eyes are
misbelieve and will not believe
make
time,
a
make
those
ample
^,
[60]
;
war, then
in
who come after them run by may remember then.
their ex-
haply they
And
shouldst thou ever fear from any people
treachery, then throw
ner
God
they fear not
for
but shouldst thou ever catch them
with
;
they break
league,
back to them
it
in like
man-
God loves not the treacherous. Deem those who misbelieve can win verily, they
verily,
not that
;
cannot make (God) powerless
!
Prepare ye against them what force and com-
make the enemies of God, and your enemies, and others beside them, in dread thereof Ye do not know them, but God knows them and whatever ye expend in God's way He will repay you and ye shall not be wronged. But if they incline to peace, incline thou to it too, and rely upon God; verily, He both hears and knows. But if they wish to betray thee, then God is enough for thee He it is who supports thee with His help and with the believers and reconciles their
panies of horse ye can, to
!
;
!
;
hearts
Didst thou expend
!
all
that
is
the earth
in
thou couldst not reconcile their hearts, but God reconciled them, verily, He is mighty and wise !
[65]
O
with those of the
^
That
is,
God is sufficient believers who follow thee
thou prophet
for thee,
!
make them an example
the severity of thy dealing with them.
to all future
!
O
thou
opponents by
!
THE CHAPTER OF THE
VIII, 66-73-
prophet
urge on the beHevers to
!
I7I
SPOILS.
If there
fight.
be
of you twenty patient men, they shall conquer two
hundred if there be of you a hundred, they shall conquer a thousand of those who misbelieve, because ;
they are a people
who
did not discern.
— Now has
you He knows that there is but if there be amongst a weakness amongst you you but a patient hundred, they will conquer two hundred and if there be of you a thousand, they will conquer two thousand, by the permission of God, for God is with the patient It has not been for any prophet to take captives Ye wish to until he hath slaughtered in the land have the goods of this world, but God wishes for
God made
it
light for
;
:
;
—
!
the
next,
for
God
is
mighty,
God
wise
!
Were
it
had gone before, there would have touched you, for that which ye took, a mighty punishment ^ Eat of what spoils ye have taken, what is lawful and good and fear God, verily, God is forgiving and merciful. not for a book from
that
;
O
thou prophet say to such of the captives as [70] are in your hands, If God knows of any good in !
'
your hearts, he will give you better than that which for God is is taken from you, and will forgive you ;
forgiving and merciful.'
But
if
betrayed
over them Verily,
—
they desire to betray thee, they have before but He hath given you power
God ;
for
those
!
God is who
knowing, wise believe
^ Mohammed here blames them from the captives which they took
for
!
and have
fled
and
having accepted ransom battle of Bedr; but
at the
acknowledges that previously revealed passages of the Qur'an did ransom being taken.
in the strict letter allow of such
;
THE QURAN.
172
VIII, 73-IX,
i.
and persons God's way, and those who have given refuge^ and help, these shall be next of kin to each other -. But those who believe, but have not fled, ye have
fought Strenuously with their wealth in
naught they
do with
to
claims
their
But
flee as well.
if
due from you, except and you there is on what ye do doth look.
religion's sake, then help
is
against a people between
whom
an
alliance
And
God who misbelieve, some
for
;
those
of kin to others
of kindred, until
they ask you for aid for
â&#x20AC;&#x201D;unless
of
them are next
ye act the same there
will
and great corruption. and have fled and fought believe who Those [75] strenuously in God's cause, and those who have
be sedition
in the land,
given a refuge and a help, those it is who believe to them is forgiveness and generous provision due.
And fled
those who have believed afterwards and have these too and fought strenuously with you ;
are of you, but blood relations are nearer in kin
by the Book of God.
Verily,
God
all
things doth
know.
The Chapter
of Repentance or Immunity. (IX. Medinah.)
An
immunity from God and His Apostle idolaters with whom ye have made a league ^
To
to those ^.
the prophet.
The AnsSrs and Muha^enn, that is, those who lent those who fled with Mohammed were at first regarded "^
aid to,
and
as next of
kin and heirs to each other's property to the exclusion of blood relationship, until the
above passage was abrogated by the
words of this chapter. ^ This chapter is without the God,' &c.
The
Caliph
Othman
initial
formula
'
In the
last
name
said that the omission arose
of
from
â&#x20AC;&#x201D; THE CHAPTER OF REPENTANCE.
IX, 2-7-
Roam
1
73
but
know
ye at large in the land for four months, that ye cannot make God helpless, and
that
God
disgraces the misbelievers.
A
proclamation from
God and His
Apostle to
the people on the day of the greater pilgrimage, is clear of the idolaters as is His Apostle but if ye ye repent it is better for you make cannot that ye know then backs, your turn
that
God
!
If then
God
;
helpless.
tidings
Give
of grievous
the idolaters with
to those
woe
whom
!
who
misbelieve glad
â&#x20AC;&#x201D; Except
to those of ye have made a league,
and who then have not failed you at all, and have not backed up any one against you. Fulfil for them then your covenant until the time agreed upon '
with them
;
verily,
God
who
loves those
fear.
But when the sacred months are passed away, and kill the idolaters wherever ye may find them for in wait lie and them, besiege and them, take but if they them in every place of observation repent, and are steadfast in prayer, and give alms, [5]
;
;
then
and
them go
let
their
way;
verily,
God
is
forgiving
merciful.
And if any one of the idolaters ask thee for aid, then aid him, in order that he may hear the word then let him reach his place of safety, of God that is, because they are a folk who do not know. How can there be for the idolaters a treaty with ;
God and ye have
with His Apostle, save those with whom a league at the Sacred Mosque!
made
having been revealed shortly before Mohammed's death, who no instructions on the subject. But some commentators assert that it arises from its having originally formed part of the previous
its
left
chapter.
!
I
THE QUR
74
Then
J
A
AN.
IX, 7-16
while they stand by you, stand ye by them
verily,
God
How
!
—
loves those
who
they prevail against you,
if
;
fear.
they
will
not observe either ties of blood or ties of clientthey please you with their mouths, but their ship ;
hearts refuse tion.
They
;
and most of them do work abominafor a
barter God's signs
and they turn folk from His way; is that which they have done. [10]
They
will
not
observe
verily,
they
—
a believer
in
of kindred nor ties of clientship
price,
little
;
but they
evil
ties it
is
are the transgressors.
But if they repent and are steadfast in prayer and give alms, then they are your brethren in religion
— we
the
detail
signs unto
a people that
do know. But if they break faith with you after their treaty, and taunt your religion, then fight the leaders of misbelief; verily, they have no faith, haply they may desist.
Will ye not fight a people who broke their oaths, and intended to expel the Apostle ? They began God with you at first, are ye afraid of them ? If is more deserving that ye should fear Him God will torment them ye be believers, kill them by your hands, and disgrace them, and aid you against them, and heal the breasts of a people who believe [15] and will remove rage from their !
!
;
hearts; for pleases,
God
and God
turns unto is
Him whomsoever He
knowing, wise
Did ye reckon that ye would be left, when God knows not as yet those of you who fought strenuously,
and who did not take other than God and His
Apostle, and the believers for an intimate friend
?
THE CHAPTER OF REPENTANCE.
IX, l6-24.
for
God
for
idolaters
is
well aware of to
repair
to
I
75
what ye do. It is not the mosques of God,
bearing witness against themselves to unbelief; they
whose works are
is
it
they dwell for aye
He
vain,
and
the Fire shall
in
!
only shall repair to the mosques of
believes in
God and
the last day, and
is
God who steadfast
and gives the alms, and fears only God may be that these will be of those who are
in prayer,
â&#x20AC;&#x201D;
it
;
guided.
Have ye made out the giving drink to the pilgrims and the repairing to the Sacred Mosque ^ to be like beine one who believes in God and in the last day, and
is
â&#x20AC;&#x201D;they are not equal
way
strenuous in the in
God's
sight,
of
God
?
and God guides
not an unjust people. [20] Those who believe and who have fled and been strenuous in the way of God, with their wealth and with their persons, are highest in rank with God, and these it is who are happy. Their Lord gives them glad tidings of mercy from Himself, and goodand gardens shall they have therein and lastwill Verily, God, ing pleasure, to dwell therein for aye ;
!
with
Him
is
mighty here.
O ye who believe! take not your fathers and your brothers for patrons if they love misbelief rather
than faith
;
for
whosoever amongst you
takes them for patrons these are the unjust.
Say,
'
If
your fathers, and your sons, and your
brethren, and your wives, and your clansmen, and ^
Abu
'1
'Abbas,
Mohammed's
uncle,
reproached with his unbeHef, appealed these duties as entitling
professed Islam.
him
to as
much
when taken to
his
prisoner and
having performed
consideration as
if
he had
'
!
THE QURAN.
176
IX, 24-29.
the wealth which ye have gained, and the merchandise which ye fear may be slack, and the dwellings which ye love are dearer to you than God and His Apostle, and than fighting strenuously in His way, then wait awhile, until God brings His bidding, for God guides not a people who work abomi-
â&#x20AC;&#x201D;
nation
!
[25] God has helped you in many a place, and on the day of 'Honein^ when ye were so pleased but it did not serve you at all, with your numbers and the road grew too strait for you, where it had and then ye turned your backs rebeen broad treating; then God sent down His shechina - upon His Apostle and upon the believers and sent down armies which ye could not see, and punished those ;
'
;
;
who
misbelieved
He
O
will,
for
ye
who
unclean
are
God
God
He
will
;
of the
whom
!
it
is
only the idolaters
who
they shall not then approach the
Sacred Mosque want^ then God if
the reward
is
turns after that to
forgiving and merciful
is
believe ;
that
for
;
misbelievers, then
after will
verily,
this
God
is
But if ye fear you from His grace
year.
enrich
knowing, wise
!
God and in the last day, and who forbid not what God and His Apostle have forbidden, and who do not practice Fight those who believe not
^
in
is the name of a valley about three miles to the Mecca, where, in the eighth year of the Flight, a took place between ]Mohammed and his followers with an
'Honein
north-east of battle
army of
Too
twelve thousand men, and two tribes of idolatrous Arabs. Moslems at first received a
confident in their numbers the
check, but were rallied by
Mohammed and
his
immediate followers
and kindred. ^
See
^
That
p. 38, is,
note
2.
from the stoppage of
traffic
and merchandise.
!
!
!
THE CHAPTER OF REPENTANCE.
IX, 29-34-
I
whom
the religion of truth from amongst those to
Book has been brought, tribute by their hands and be
until
the
[30]
The Jews
say Ezra
is
77
they pay the
as Httle ones.
God
the son of
;
and
the Christians say that the Messiah is the son of God that is what they say with their mouths, ;
imitating before.
They
who misbeheved how they He doctors and their monks for of those
sayings
the
â&#x20AC;&#x201D;God
fight
take
them
their
^
!
2 rather than God, and the Messiah the son of Mary; but they are bidden to worship but celebrated one God, there is no god but He
lords
;
Him God with but that we
be His praise, from what they join with
They
desire to put out the
their mouths, but
God
should perfect His
will
light,
not have
!
of
light
it
averse although the mis-
believers be
He
it
is
who
sent
His Apostle with guidance and
the religion of truth, to
make
it
prevail over every
other religion, averse although idolaters may be verily, many of the doctors ye who believe
O
!
and the monks devour the wealth of men openly, and turn folk from God's way but those who store up gold and silver and expend it not in God's way, ;
1
The Moslem
tradition
is
that Ezra,
after
being dead 100
and dictated from memory the whole of the Jewish Scriptures which had been lost during the captivity, and that the Jews said he could not have done this unless he had been There is no Jewish tradition whatever in support the son of God, of this accusation of Mohammed's, which probably was entirely due years,
was
raised to
life,
own invention or to misinformation. Baia%avi, the wellknown commentator, says that it must have been true because the
to his
Jews themselves, 2
to
whom
the passage
was
read, did not
Alluding to the word rabbi, which in Arabic
alone. [6]
N
is
deny
applied to
it.
God
—
1
!
THE QUR
78 ——
-"
-
>
A
AN.
-
I
—
IX, 34.39. ...
I
—give them glad tidings of grievous woe when
!
[35]
On
be heated in the fire of hell, and their brows shall be branded therewith, and This is what ye their sides and their backs the day
it
shall
!
—
'
stored up for yourselves, taste then
what ye stored
up!' Verily, the number of months with God is twelve months in God's Book, on the day when He created of these are four that the heavens and the earth ;
are sacred
that
;
do not wrong yourselves ters one and all, as they
know
that
God
Verily, putting off
astray
lead
to
They make
it
therein, but fight the idolafight
you one and
who
with those
is
Then
the subsisting religion.
is
but an increase
is
therewith
those
all,
and
fear.
who
in misbeliefs
misbelieve.
lawful one year, but they
make
it
may come to an understanding as to the number which God has made sacred, and make lawful what God has prounlawful another year, that they
Seemly
hibited.
to
them
are
their
evil
works,
God guides not a misbelieving people. O ye who believe what ailed you when ye were
but
!
told
to
down
march
heavily
with the
life
God's way, that ye sank were ye content ? world instead of the next ? but
forth
in
upon the earth
of this
the provision of this world's
life
is
but a
little
to
Unless ye march forth He will punish you with grievous woe, and will put in your stead a people other than you ye cannot hurt Him at all,
the next.
!
for
^
God
is
mighty over
The pagan Arabs used
month when instead; this
it
all
to put off the
was inconvenient
Mohammed
to
deprecates.
observance of a sacred
them and observe another
!
!
;
THE CHAPTER OF REPENTANCE.
IX, 40-46.
him^
[40] Unless ye help
â&#x20AC;&#x201D; and
I
God
did help
when those who misbelieved drove him
him,
forth
When
they twain were in the when he said to his comrade, Grieve not,
the second of two
cave
79
^.
'
;
God
verily,
and God
with us;'
is
sent
down His
shechina upon him, and aided him with hosts ye
made the word of those who and the word of God superior March ye then, light for God is mighty and wise. and heavy, and fight strenuously with your wealth that is better for you if and persons in God's way could not see, and
misbelieved
inferior,
;
ye did but know Were there goods nigh at hand, and a moderate but the journey, they would have followed you ;
them they will swear by If we could, we would have gone forth with They destroy themselves, but God knows was too
distance
God,
'
you.'
that they
God
far for
lie
forgive thee
(to stay) until
the truth
;
â&#x20AC;&#x201D;
it
until
Those who
;
why
didst thou give
was made manifest
know
thou mightest
believe in
to thee
God and
them leave
who spake
the liars
in the last
?
day
will
not beg off from fighting strenuously with their but God knows those wealth and their persons ;
who
fear.
[45] It
God and from thee, and those doubt, and in their doubt do
only those
is
in the last
who
day who beg
whose hearts are
in
believe not in
off
hesitate.
Had
they wished to go forth, they would have but God was averse it a preparation
prepared for
'
The
2
That
;
prophet. is,
with only one companion; namely Abubekr.
N
2
'
1
!
THE QUR
80
AN.
IX, 46-54.
from their starting off, and made them halt, and Had they they were told to sit with those who sit. gone forth with you they would but have made you more trouble, and they would have hurried about amongst you craving a sedition amongst you are some who would have listened to them but God knows those who are unjust! They used to crave sedition before and upset thy affairs until the truth came, and God's bidding was made manifest, averse although they were. Of them are some who say, Permit me ^ and do ;
;
;
'
me
not try
!
'
Have
they not fallen into the
trial
encompass the misbelievers. but [50] If good befall thee it seems ill to them if a calamity befall thee they say, 'We had taken and they turn their care for our affair before backs and they are glad. Say, Nought shall befall us save what God has He is our Lord, and upon God written down for us believers do rely Say, Do ye await for us aught but one of the two best things^?' we too await for you that God will inflict on you torment from Himself, or by our hands. Wait then and we with you are waiting too Say, Expend ye in alms, whether ye will or no, it shall not be accepted from you verily, ye are a people who do work abomination.' But nouijht hinders their alms-pfivine from beinsf accepted save that they misbelieve in God and His Apostle, and perform not prayer save lazily, and expend not in alms save reluctantly. already, but hell shall
;
;
'
'
;
!
'
;
'
;
^
That
^
I. e.
is,
excuse
me
from the fighting in the cause of rehgion.
victory or martyrdom.
!
THE CHAPTER OF REPENTANCE.
IX, 55-62.
l8l
[55] Let not their wealth please you nor their God only wishes to torment them there-
children,
with in the
of this world, and that their souls
life
may pass away while still they misbelieve. They swear by God that, verily, they are
of you
;
but they are not of you, and they are a people who Could they but have found do stand aside in fear. a refuge, or some caves, or a place in which to creep, they would have turned round
in haste thereto.
Of them are some who defame alms
to
;
though
they are content
thee, with respect
they are given a part thereof, and if they are not given a part
if ;
Would
thereof, then are they in a rage.
that they
were content with what God and His Apostle had brought them, and would say, God is enough for God will bring us of His grace, and so will us! '
His Apostle; [60]
those
verily,
unto
God
is
our desire!'
Alms are only for the poor and needy, and who work for them \ and those whose hearts
are reconciled ^ and those in captivity, and those in debt, and those who are on God's path, and for the wayfarer is
;
â&#x20AC;&#x201D;an ordinance
this
from God, for
God
knowing, wise.
And
of
them are some who are by the
ears''
with
Say, An ear the prophet, and say, He is all ear.' he believes in God, and believes of good for you in those who do believe, and is a mercy unto such of you as believe but those who are by the ears '
'
!
'
;
with the Apostle of God, for them
is
grievous
woe
in collecting or distributing them.
^
I. e.
2
Reconciled, that
is,
to Islam.
reproach or quarrel with the prophet I have used the upon old fashion English expression in order to preserve the pun '
the
That
;
is,
word ear which
exists in the original.
!
!
1
!
THE QUr'aN.
82
IX, 63-70.
They swear by God to please you but God and His Apostle are more worthy for them to please Do they not know that whoso if they be believers. setteth himself against God and His Apostle, for ;
him is the fire of hell, to dwell therein and that is mighty shame
The
[65]
hypocrites are cautious
revealed against them a surah
what
in their
is
hearts; say,
lest
to inform
^
'Mock ye!
for
aye
there
?
be
them of
God
verily,
will brine forth that of which ye are so cautious!'
But
thou shouldst ask them, they
if
will say,
'
We
did but discuss and jest;' say, 'Was it at God and His signs, and His Apostle, that ye mocked ?*
Make no excuse Ye have misbelieved after your if we forgive one sect of you, we will torment faith !
;
another
The
sect, for that
hypocrites,
follow others, bidding
what
right,
is
they sinned
men and women, some what
is
of them wrong and forbidding
and they clench
their
hands I
forget
God and He
crites,
they are the doers of abomination has promised unto the hypocrites,
God
forgets
them
!
They
Verily, the hypo!
men
and women, and unto the misbelievers, hell-fire, it is enough for them to dwell therein for aye God shall curse them, and theirs shall be enduring ;
woe. [70]
Ye
are
They were in
like
those
who were
stronger than you and
before
you.
more abundant
wealth and children they enjoyed their portion and ye enjoy your portion, as they enjoyed ;
then,
their portion before
^
"
you
;
and ye discuss as they
Chapter of the Qur'an. I. e.
are niggardly
and refuse
to give alms.
!
THE CHAPTER OF REPENTANCE.
IX, 70-75-
Their works are vain
discussed.
the next, and they
it is
who
1
in this
83
world and
lose.
Did there not come to them the declaration of who were before them ? of the people of Noah and 'Ad and Thamud, and of the people of Abraham, and the people of Midian ? and of the overturned (cities) ? Their apostles came to them with manifest signs for God would not wrong them, but it was themselves they wronged. And the believers, men and women, are some the patrons of others they bid what is reasonable, and forbid what is wrong, and are steadfast in prayer, and give alms, and obey God and His Apostle. On these will God have mercy verily, those
^
;
;
;
God is mighty, wise God has promised
!
to believers, men and women, gardens beneath which rivers flow, to dwell therein for aye and goodly places in the garden of Eden, ;
But good-will from God the mighty happiness
O
thou prophet
!
is
the greatest of
strive
all
!
that
is
strenuously against the
misbelievers and the hypocrites, and be stern against
them shall
;
it
[75]
for their resort
is
hell,
and an
ill
journey
be.
They swear by God they
did not speak
it,
but they did speak the word of misbelief; and they disbelieved after they had embraced Islam, and they
designed what they could not attain
disapproved
it
because
enriched them of His grace ^
;
and they only Apostle had
God and His ^.
If
they turn again
'tis
Sodom and Gomorrah.
A
plot had been set afoot at Medinah to kill Mohammed, and was only abandoned because of the increased trade and prosperity which Mohammed's residence then brought. 2
!
;
THE QUr'aN.
184
them
better for
but
;
if
IX, 75-82.
they turn their backs,
God
torment them with mighty woe in this world and in the next, nor shall they have upon the earth
will
a patron or protector.
And of them are some who make a treaty with God, that 'If He bring us of His grace, we will give alms and we will surely be among the righteous.' But when He gave them of His grace they were niggardly thereof, and turned their backs and swerved aside. So He caused hypocrisy to pursue them in their hearts unto the day when they shall meet Him, for that they did fail God in what they promised Him, and for that they were liars
â&#x20AC;&#x201D;
1
Do
they not
know
God knows their secrets and that God knows the
that
and their whisperings, unseen thino-s ? [80] Those who defame such of the believers as willingly give their alms, and such as can find nothing to give but their exertions, and who mock at them, God will mock at them, and for them is
â&#x20AC;&#x201D;
grievous woe
Ask formveness for
them
!
if
for
them or ask not
seventy times, yet would not that
is
God
because they disbelieved
Apostle, for
foro^iveness
they shouldst ask forgiveness for them
God
guides not a
forgive
them
God and His people who work in
abomination.
Those who were left behind^ rejoiced in staying behind the Apostle of God, and were averse from fighting
persons
strenuously with in
their
God's way, and
in the heat.'
Say,
'
'
The
At the
said,
fire
battle of
and
their
March not
forth
wealth '
of hell Tabuk.
is
hotter
still,
!
!
THE CHAPTER OF REPENTANCE.
IX, 82-91.
1
85
!
Let them then laugh and let them weep much, as a recompense for that which they have earned But if God bring thee back to a sect of them, and if
ye could but discern
'
little,
say, they ask thee then for leave to sally forth Ye shall by no means ever sally forth with me, ;
'
nor shall ye ever were content to sit
now
with those
fight a
at
who
foe with
home
the
first
me
!
time,
verily,
ye
ye then
sit
stay behind.'
[85] Pray not for any one of them who dies, and stand not by his tomb verily, they disbelieved in God and His Apostle and died workers of ;
abomination!
Let not their wealth and their children please God only wishes to torment them therewith
you, in
this world,
and that
their souls
may
away
pass
the while they misbelieve.
Whenever
a surah
is
sent
down
to them,
'
Believe
His them who have the means will ask thee for leave to stay at home and say, Let They are us be amongst those who stay behind.'
ye
God, and
in
fight strenuously together with
Apostle,' those of
'
content to be with those
stamp
set
is
upon
who
are left behind.
A
their hearts that they should not
discern.
But the Apostle and those who believe with him strenuous with their wealth and with their persons these shall have good things, and these
are
;
it
is
shall prosper.
[90] God has prepared for them gardens beneath which rivers flow, to dwell therein for aye that is the mighty happiness There came certain desert Arabs that they might ;
be excused
;
and those stayed behind who had
called
!
THE QURAN.
l86
IX, 91-98.
God and His Apostle liars. There shall befall who misbelieved, a mighty woe. For the weak, and the sick, and those who cannot find
those of them
wherewith to expend in alms there is no hindrance, so they be only sincere towards God and His Aposde. There is no wa)- against those who do Nor for God is forgiving and merciful. well ;
whom, when they came to thee mount them, thou didst say, I wherewith to mount you.' turned their
against those to
that thou shouldst
cannot find
'
backs while their eyes poured forth with tears, for grief that they could not find wherewith to
Only is there a way against those who expend. ask thee for leave to stay at home while they are rich content to be with those who are left behind ;
;
on whose hearts
God
has set a
stamp, so
that
they should not know. return [95] They make excuses to you when ye
Make no excuse, we believe )ou God informed us concerning you. not; God has sees your works and His Apostle too!' Then shall ye be brought back unto Him who knows the unseen them
to
:
say,
'
and the seen; and He shall inform you of that which ye have done. They will adjure you by God when ye have come back to them, to turn aside from them turn ;
ye aside then from them
and their resort is hell which they have earned They will adjure you but
if
:
veril)-. the)-
!
to
a
are a plague,
recompense
that
for
be pleased with them God will not be ;
ye are pleased with them,
pleased with a people
The Arabs
who work
abomination.
of the desert are keener in misbelief
and h)pocrisy, and are more
likely
not to
know
THE CHAPTER OF REPENTANCE.
IX, 98-103-
1
87
bounds which God has sent down to His but God is knowing and wise. And of the Arabs of the desert are some who take what they expend to be a forced loan, and they wait a turn of fortune against you; against
the
Apostle
them
;
shall
a
turn
of evil
fortune
be;
God
for
both hears and knows.
And
[100]
who
believe
of the Arabs of the desert are some in God and the last day, and who
take what they expend in alms to be a means of approach to God and to the Apostle's prayers,— is it
not a means of approach for them
make them
enter into
His mercy;
God will God is
?
verily,
forgiving and merciful.
As for the foremost in the race, the first of those who fled ^ and the helpers and those who followed them in their kindness, God is well pleased with ^,
He them, and they are well pleased with Him rivers which beneath gardens them for prepared has ;
flow, to
dwell therein for aye
;
that
is
the mighty
happiness.
And
of those
who
are round about you of the
Arabs of the desert, some are hypocrites, and of the people of Medinah, some are stubborn in hypowe know them crisy thou dost not know them we will torment them twice over then shall they be
—
;
;
;
sent off into mighty woe.
—
And others have confessed their sins, that they have mixed with a righteous action another evil haply it may be God will turn again to action; them verily, God is forgiving and merciful.
—
;
^
The Muh%erin,
or those
who
fled
with
Mohammed
Mecca. 2
The Ansars who helped him
while at Medinah.
from
;
THE QURAN.
88
1
IX, 104-110.
Take from their wealth ahns to cleanse and them thereby; and pray for them; verily,
purify
thy prayer
is
a repose for
them
;
God
for
both
hears and knows. [105]
Do
they not know that
God
accepts
re-
pentance from His servants, and takes alms; and that God is He who is easily turned and merciful.
And say, 'Act ye;' and God and His Apostle and the believers shall see your acts, and ye shall be brought back to Him who knows the seen and the unseen, and He shall inform you of that which ye have done. And others are in hopes of God's bidding whether He will torment them, or whether He turn again towards them for God is knowing, wise. And there are those who have taken to a mosque for mischief, and for misbelief, and to make a breach amongst the believers, and for an ambush for him who made war against God and His Apostle before they surely swear, We only wished for M-hat was ;
;
'
good but God bears witness Never stand up therein! ;'
that they are
â&#x20AC;&#x201D; there
founded on piety from the riorht
are
that
first
is
day ^
:
a it
thou shouldst stand therein;
men who
love to be clean
;
for
God
liars.
mosque more
is
â&#x20AC;&#x201D; therein doth love
the clean.
[no] '
Is
he who has
laid his foundation
The Mosque of Quba', about two
foundation stone of which was laid by
he entered Medinah on
his flight
of public prayer in Islam.
The
upon the
miles from Medinah, the
Mohammed
four days before
from Mecca, was the first place Beni G/ia.nm had built another
mosque to rival this, at the instigation of Abu 'Hamir, a monk who was opposed to Mohammed, and wished the prophet to consecrate
it.
!
THE CHAPTER OF REPENTANCE.
IX, 110-115-
fear of
God and
who has
of His
good-will
1
better, or
89
he
upon a crumbling wall of sand, which crumbles away with him into the
fire
his
laid
of hell
?
foundation
—but God guides not a people who
do wrong.
The
building which
they
have
^
built
will
not
cease to be a source of doubt in their hearts until their hearts are cut asunder
-
but
;
God
is
knowing,
wise.
Verily,
God
hath bought of the believers their
persons and their wealth,
for
are to have
in
they shall fight
;
they shall slay and be slain
:
the
paradise they
way
of God, and
promised
in truth, in
the
the law and the gospel and the Qur'an
;
—and who
more faithful to His covenant than God ? Be ye glad then in the covenant which ye have made with Him, for that is the mighty happiness Those who repent, those who worship, those who is
!
who
praise, those
who what God,
is
fast,
who
those
who bow down,
bid what
those
and forbid wrong, and those who keep the bounds of
adore, those
—glad
tidings to those
who
is
right
believe
who [115] believe to ask forgiveness for the idolaters, even It
is
not for the prophet and those
though they be
their kindred, after
it
has been
manifest to them that they are the fellows of
made
hell.
Nor was Abraham's asking pardon for his father aught else but through a promise he had promised him but when it was made manifest to him that he was an enemy to God, he cleansed himself of ;
him
;
verily,
Abraham was
^
The Beni G/iznm.
2
I. e.
death.
they will
feel
pitiful
compunctions about
and clement.
it
till
the day of their
!
THE QUr'aN.
I90
Nor
will
God
IX, 116-121.
lead astray a people after
them until which they have to
that
ofuided
fear
made manifest
is ;
God
verily,
all
He
has
them
to
things doth
know. Verily, God's
the earth
!
the
is
He
kingdom of the heavens and
quickens and
He
Nor have
kills!
ye beside God a patron or protector. God has now turned towards the prophet and those who fled with him, and towards the helpers
who
followed him
in
the hour of difficulty, after
that the hearts of a part of
them had well-nigh
gone amiss.
Then He
He
is
turned unto them
kind and merciful
:
verily,
;
â&#x20AC;&#x201D; unto
the
them
to
three
^
w^ho
were left behind, so that the earth with all its ample space was too strait for them, and their souls were straitened for them, and they thought that there was no refuge for them from God save unto Him.
Then He turned might also turn and merciful
again towards them that they
verily,
;
O ye who believe! who speak the truth.
[120]
those
God,
He
fear
is
easily turned
God and be
with
It was not for the people of Medinah, and those around about them of the Arabs of the desert, to stay behind the Apostle of God and not to prefer
their souls to his toil,
nor heat,
:
that
is
because neither
nor hunger befel
thirst,
nor
them on God's
Nor do they stop to anger the misbelievers, nor do they get any (harm) from the enemy without
way.
'
Three of the Ansars ^vho refused
to Tabfik.
to
accompany IMohammed
â&#x20AC;&#x201D; THE CHAPTER OF REPENTANCE.
IX, I2I-I29.
I9I
a good work being written down to them verily, God wastes not the hire of those who do well. ;
Nor do they expend do
nor
expense,
alms a small or great a wady ^ without
in
they
cross
that God may being written down to them reward them with better than that which they
it
;
have done.
The
march
believers should not
forth altogether
;
a troop of every division of them march not forth, it is only that they may study their religion and warn their people when they return to them,
and
if
that haply they
O
ye
who
may
beware.
believe
fight those
!
who
are near to
you of the misbelievers, and let them find in you sternness; and know that God is with those who fear.
And whenever a surah is sent down, there some of them who say, Which of you has this
[125]
are
*
But as
increased in faith?'
for those
who
and they
shall rejoice:
it does increase them but as for those in whose hearts
in faith,
believe,
sickness,
is
it
only adds a plague to their plague, and they die misbelievers.
they not see that they are tried in every year once or twice ? Yet they do not turn again,
Do
nor do they mind
!
And whenever a
surah
look at the others
Then they
â&#x20AC;&#x201D;
turn away!
'
is
sent down,
Does any one
God who do
^
A
wady
is
to
see you
'
not discern.
you an apostle from amongst
the bed of a torrent, which in Arabia
dry, but occasionally after a
?
has turned their hearts,
for that they are a people
There has come
some of them
storm
is filled
is
generally
with the torrent.
THE QURAN.
192
yourselves
commit
IX, 129-X,
4.
hard for him to bear is it that ye he is anxious over you after the
;
iniquity;
believers, pitiful, compassionate.
But if they turn their backs, then say, there is no god but enough for me upon Him do I rely, for He is Lord of
[130] '
God
He
is
!
!
the mighty throne!'
The Chapter
of Jonah, (peace be on him!) (X. Mecca.)
In the
name
of the merciful and compassionate
God. A. L. R. Those are the signs of the wise Book was it a wonder to the folk ^ that we inspired a man from amongst themselves, Warn thou the and give glad tidings to those who believe, folk that for them there is an advance of sincerity^ gone before them with their Lord ?' The misbelievers say, Verily, this is an obvious sorcerer!' Verily, your Lord is God, who created the heavens and the earth in six days then He made for the throne, to govern the affair there is no intercessor, except after His permission. That is God for you your Lord Then worship Him do ye not !
'
;
'
;
;
—
—
!
mind
?
To Him in truth
makes
;
it
is
your return
verily,
return
*
Of Mecca.
^
I. e.
He
all
of you
— God's promise
produces the creature, then
again, that
a reward awaiting
them
He may
He
recompense
for their sincerity.
'
!
;
THE CHAPTER OF JONAH.
X, 4-13-
193
who beHeve and do what is right with justice who misbeheve, for them is a drink of
those
but those
boihng water, and grievous woe, for that they did misbeheve. for a bright[5] He it is who made the sun ness, and the moon for a hght, and decreed for it
may know the number of the God only created that years and the reckoning. He details the signs unto a people who in truth. mansions, that ye
â&#x20AC;&#x201D;
do know. and day, and what God has created of the heavens and the earth, are signs unto a people who do fear. Verily, those who hope not for our meeting, and are content with the life of this world, and are comVerily, in the alternation of night
in
forted thereby, and those
who
signs,â&#x20AC;&#x201D; these, their resort
is
are neglectful of our that which they
fire for
have earned
who
Verily, those
what
believe and do
Lord guides them by
their
shall rivers flow in the
their faith
is
right,
beneath them
;
gardens of pleasure.
Celebrated be [10] Their cry therein shall be, !' therein salutation their and God Thy praises, '
O
shall be,
be,
'Peace!'
Praise
'
and the end of their cry shall to God, the Lord of the
(belongs)
!
w^orlds
should hasten on the bad to men as they would hasten on the good, their appointed
And
if
God
time would surely be those
who hope
rebellion, blindly
When
fulfilled.
wandering on. man, he or standing
whether have removed from him [6]
calls
distress touches sitting
side,
But we wiU
let
not for our meeting go on in their
;
his distress,
o
us to his
but when
we
he passes on
'
'T^^E
194 as thouofh
X, 13-20.
had not called on us
lie
that touched him.
made seemly
QURAN.
Thus unto
a distress
in
the extravagant
is
that which they have done.
We have already destroyed generations before you when they did wrong, and there came to them their apostles with manifest signs, but they would not believe. Thus do we reward the sinful people. [15] Then we made you their successors in the earth after them, that
we may
how ye
see
will act.
But when our evident signs are recited to them, those who hope not for our meeting say, Bring a Qur'an other than this; or change it' Say, 'It is not for me to change it of my own accord I do not follow aught but what I am inspired with '
;
;
verily,
fear, if
I
I
rebel against
my
Lord, the tor-
ment of a mighty day!'
Had God
I should not have reyou therewith. I have tarried a lifetime amongst you before it have ye not then any sense ?
Say,
cited
'
pleased,
to you, nor taught
it
;
Who God
a
is lie,
â&#x20AC;&#x201D;
more unjust than he who forges against or says His signs are lies ? verily, the
sinners shall not prosper.
They worship them nor
beside
intercessors with
of aught
in
God what
can neither harm
them, and they say,
profit
God
! '
Say,
'
'
These are our
God He knows
Will ye inform
the heavens or the earth, that
Celebrated be His praise and exalted be He, above what they associate with Him! [20] People were but one nation once, then they disagreed and had it not been for thy Lord's word already passed, there would have been denot of?'
!
;
cided
between them that concerning which they
disagreed.
â&#x20AC;&#x201D;
'
;
THE CHAPTER OF JONAH.
X, 21-25,
They
say,
him from
*
his
Why
is
Lord
?'
I95
not a sign sent clown upon Say,
'
The unseen
only
is
but wait ye for a while, verily, I with you am one of those who wait When we have let men taste of mercy after
God's
;
!
they use a which has touched them, lo is quicker our signs Say, God against stratagem Verily, our messengers write down at stratagem.' distress
!
'
!
^
what stratagem ye use. He it is who makes you sea,
when ye
until
are
travel in the land
in
the
ships
â&#x20AC;&#x201D;and
and
these
and they comes to them a violent wind, and there comes to them the wave from every place, and they think that they are encompassed about then they call on God, sincere in religion towards Him, 'If thou dost save from this we will surely be of those who thank.' But when He has saved
carry them
^
afloat with a favouring wind,
rejoice therein, there
them, lo! they are wilful
O
in
the earth unjustly;
your wilfulness against yourselves is then unto us but a provision of this world's life ye folk
!
;
your return, and we which ye have done
will
is
inform
you of that
!
[25] Verily, the likeness of this world's
life is like
water which we send down from the sky, and the plants of the earth, from which men and cattle eat, are mingled therewith
on
its
gilding and
is
;
until
when
think that they have power over
comes
^
The
2
An
to
it
the earth puts
adorned, the people thereof it.
Our order
by night or day, and we make
it
as
it
recording angels. instance of the frequent abrupt changes of persons with
which the Qur'an abounds.
O
2
THE QUR
ig6
were been
mown down rich
people
!
God
—as though
— Thus
who calls
AN.
do we
X, 25-33.
had not yesterday
it
detail
the signs unto a
reflect.
unto the abode of peace, and guides
whom He will into the right To those who do what is
path.
good, goodness and
nor shall blackness or abasement cover increase these are the fellows of Paradise, they their faces !
!
shall dwell therein for aye.
who have earned
ill, the reward abasement shall cover they shall have none to defend them them as though their faces were veiled against God with the deep darkness of the night these are the fellows of the Fire, and they shall dwell therein
But, as for those
of evil
the like thereof;
is
!
;
—
;
for aye.
And on
the day
we gather them
all
together then
say to those who associated other gods (with us), To your places, ye and your associates !'
we
will
'
and we will part them and their associates will say, It was not us ye worshipped. [30] But God is witness enough between us and you, that we were There shall heedless of your worshipping us.' every soul prove what it has sent on before and they shall be returned unto God, their God, their true sovereign, and that which they devised shall stray away from them. Say, Who provides you from the heaven and the earth ? who has dominion over hearing and sight ? and who brings forth the living from the dead, and brings forth the dead from the living ? and who governs the affair ?' And they will say, God.' Say, ;
—
*
;
'
'
'
Do
ye not then fear
That
is
?'
God, your true Lord
!
and what
is
there
!
;
THE CHAPTER OF JONAH.
X, 33-41-
after the truth but
away ? Thus
is
error
how then
?
can ye turn
the word of thy Lord verified against
who commit abomination
those
197
;
they
verily,
will
any of your associates who can produce a creature and then turn it back Say,
not believe.
'
Is there
God produces a creature, then turns how then can ye lie ?' [35] Say, Is there any of your associates who guides unto the Is Say, 'God guides unto the truth.' truth?' then He who guides unto the truth more worthy
again it
?'
Say,
back again
'
'
;
to be followed, or he that
guides
not except he
be himself guided ? What ails you then, how ye judge ? But most of them follow only suspicion verily, suspicion does not avail against the truth at all verily, God knows what they do. This Quran could not have been devised by any beside God but it verifies that which was before it, and details the Book there is no doubt ;
;
—
therein
Do
— from
the Lord of the worlds.
they say,
'He^ hath devised
'Bring a surah
like
other than God,
if
[40]
Yet they
it,
— and
ye do
call
tell
that a
call,
it?' if
the truth
lie,
say then,
ye can, on !'
the knowledge of
which they cannot compass, while its interpretation so did those before has not yet come to them what was the end see and lying, with them charge ;
of the unjust
Of them are some who believe therein; and of them are some who do not believe therein but thy Lord knows best who are corrupters. ;
^
L e. Mohammed.
THE QURAN.
198
X, 42-53.
But if they call thee liar, say, I have my work, ye are clear of what I and ye have your work work, and I am clear of what ye work.' There are some of them who listen to thee canst thou make the deaf to hear, although they have no sense ? And of them are some who look at '
;
—
thee
—canst
cannot see
thou guide
blind, although
the
they
?
[45] Verily, God wrongs not man at all, but men do wrong themselves. And on the day when we will gather them together it will be as though they had not tarried save an hour of the day, they shall know each
Lost are
other.
God
those
who
called
the
meetinof
and were not guided! Either we will show thee somethingf of that w^ith which we threatened them, or we will take
with
a
lie,
thee to ourself, for unto us
God
is
is
their return
;
then
a witness to what they do.
Every nation has its apostle and when their comes to them, it is decided between them with justice, and they are not wronged. ;
apostle
But they ye
say,
the truth
tell
[50] Say,
'
I
When
'
is
this threat (to
come),
if
?'
have no power over myself for harm what God will. Every nation
for profit, save
or
has
appointed time
its
comes
or bring
;
when
their appointed time
them they cannot delay
to
it
for
an hour
on.'
it
Let us see now when the torment comes by night or day, what will the sinners fain bring on thereof ? And when it has fallen will Say,
'
to you,
ye believe it
on
!
in
Then
it
now
shall
it
!
— And
—
yet ye wish to bring
be said to those
who have done
!
'
â&#x20AC;&#x201D;
'
THE CHAPTER OF JONAH.
X, 53-62.
I99
wrong, Taste ye the torment of eternity
shall ye be which ye have earned ?' ask thee to inform them whether it be
recompensed except
They
will
Say,
true.
truth, nor
'
God
He
true
?
O
verily,
is
it
the
it
would give
as a
it
repentance when they
shall
be decided between
is
in the is
?
heavens and what
not indeed the promise
Though most
He
quickens and
returned
!
nor shall they be wronged.
the earth God's
in
of
and
;
justice,
indeed what
Is not
it
will utter their
see the torment
is
the earth,
in
is
They
them with
Lord
every soul that hath done wrong
if
had whatever ransom.
my
Aye, by
can ye weaken him.'
And
[55]
!
for that
of them know not. and unto Him are ye
kills,
!
there has come to you a warning from your Lord, and a balm for what is in your breasts, and a guidance and a mercy to believers.
ye folk
!
Say, By the grace of God and by His mercy, and in that let them rejoice It is better than that which they collect [60] Let us see now what God has sent down and yet ye have made of it to you of provision unlawful and lawful. Say, Does God permit you, or against God do ye forge lies ? '
!
!
!
'
What
will
those
who
forc^e lies aQ-ainst
God
think
on the resurrection day ? Verily, God is Lord of grace towards men, but most of them do not give thanks
Nor
shalt thou
recite concerning
be it
a
in
any
Quran
affair, ^
â&#x20AC;&#x201D; nor
nor shalt thou shall ye
do a
work, without our being witness against you, when
^
A
portion of the Qur'an.
The word means reading.
â&#x20AC;&#x201D; THE QUR'aN.
200
;
X, 62-72.
nor does the weight of ye are engaged therein an atom escape thy Lord in earth or in heaven nor is there less than that or greater, but it is in :
;
the perspicuous Book. not, verily, the friends of
Are there
no
is
They who
fear, neither
who
believed and
are o-ood tidin^rs in the
the future too
God That !
is
there
;
is
God
whom
those on
they be grieved
shall
did fear
â&#x20AC;&#x201D;
?
them
[65] for
of this world, and in
life
no changing the words of
the mighty happiness
!
verily, power Let not their speech grieve thee He both hears and knows. is wholly God's Is not, verily, whoever is in the heavens and What then do whoever is in the earth God's ? ;
!
they follow who call on associates other than God ? Verily, they follow nothing but suspicion, and verily, they are telling naught but lies. He it is who made for you the night, that ye
might
rest therein,
and the day
verily, in that are signs
They
say,
'
God
to
see
unto a people
who
therein
can hear.
has taken to Himself a
son.'
He is the rich one! Celebrated be His praises! His is whatever is in the heavens, and whatever Ye have no authority for this in the earth. ye say against God, that which ye do not know is
will
!
[70] Say,
'
Verily, those
lie shall not prosper
A
who
I
then
we
will
God
a
!'
provision in this world
return
forge against
?
â&#x20AC;&#x201D; then
make them
unto us
taste
is
their
keen torment
for that they misbelieved.
Recite to them the story of Noah, to his people,
'
O my
people
be grievous to you, and signs of God, yet upon
my
!
if
my
when he
said
stay with you
reminding you of the
God do
I
rely
!
Collect
'
201
THE CHAPTER OF JONAH.
X, 72-8l.
nor let and your associates your affair (be ordered) for you in the dark then and if ye decide respecting me, and do not wait my hire turn your backs, I ask you not for hire is only due from God, and I am bidden to be of and But they called him a liar those resigned.'
then your
^
affairs
;
;
;
;
;
we saved him, and those with him, in the ark and we made these ^ successors, and drowned those who had said our signs were lies; see then how was the end of those who had been warned [75] Then we raised up after him apostles unto ;
!
and they came to them with manifest but they would not believe in what they had called a lie before. Thus do we set a stamp
their people,
signs
;
upon the hearts of the transgressors. Then we raised up after them Moses and Aaron, but unto Pharaoh and his chiefs with our signs they were too big with pride, and were a sinful people and when the truth came to them from us ;
;
they
said, verily,
Moses comes to
said,
'
'
This
is
obvious sorcery.'
Will ye say of the truth
you, Is this sorcery
?
when
But sorcerers
it
shall
not prosper.'
They said, Hast thou come to turn us away from what we found our fathers at, that there may be for you twain grandeur in the earth ? but '
w^e will not believe you.'
Pharaoh said, Bring me every knowing and when the sorcerers came, Moses said Throw down what ye have to throw to them, and when they threw down, Moses said, What [80]
And
*
sorcerer;'
!
'
'
ye have brought Your
idols.
is
sorcery! verily,
^
God
will
Noah's people.
make
'
;
THE QUr'aN.
202 it
vain
doers
rights
not the work of evil-
verifies the truth
by His words, although
God
verily,
;
X, 81-90.
!
But God
the sinners are averse therefrom. But none believed in Moses, save a race of his
own
people, through fear of Pharaoh and his chiefs
lest
he should
;
them, for verily, Pharaoh was
afflict
he was extravagant. if ye did bebe resigned.' if ye rely, Him lieve in God, then on O our rely. we do God 'Upon said, They [85]
and
lofty in the earth,
And Moses
said,
'
verily,
O my
people
!
Lord! make us not a cause of trial for a people who do wrong, but save us by Thy mercy from the people who misbelieve!' And we inspired Moses and his brother thus, Establish,
'
ye twain, houses for your people
in
Egypt; and make ye your houses a qiblah and be ye steadfast in prayer, and give glad tidings ^
who
to those
Moses
believe.'
said,
O
'
our Lord
verily.
!
Thou
hast
broufrht to Pharaoh and his chiefs ornaments and
O our Lord that of this world from Thy way O our Lord confound their wealth and harden their hearts that they may
wealth they
in the life
may
!
;
err
!
!
not believe until they see grievous woe!'
Your prayer
He
said,
be upright then, ye two, and follow not the path of those who do not know !' [90] And we brought the children of Israel across and Pharaoh and his hosts followed them the sea eager and hostile, until when drowning overtook '
answered
is
;
;
him, he said,
'
I. e.
'
I
believe that there
is
no god but
adapt ihem by their position and construction to become
places in which prayer
may
be performed.
!
'
THE CHAPTER OF JONAH.
X, 90-99-
He
whom
in
am
the children of Israel believe, and
who
of those
203
are resigned
â&#x20AC;&#x201D;
'
NowM
I
but thou
and wert of those who do
didst rebel aforetime,
we
!'
thy body, that
will
save thee
in
thou mayest be to those
who come
after thee a sign,
evil
but to-day
;
many men
for verily,
And we
!
are careless of our signs
^
established the people of Israel with a
and we provided them with good things nor did they disagree until there came Verily, thy Lord shall to them the knowledge. decide between them on the resurrection day concerning that whereon they did dispute. sure
establishment, ;
And
if
thou art
down unto
sent
before thee
;
doubt of that which we have
in
who
thee, ask those
read the Book
come
verily, the truth is
thy Lord, be not then of those
who
to thee
from
are in doubt.
be not of those who say the signs of God or thou wilt be of those who lose Verily, those against whom God's word is [95] pronounced will not believe, even though there
And
are
lies,
come
to
them
grievous woe. believed and
every sign,
Were its faith
until
they
the
see
not so, a city would have
it
would have profited
(none did) except the people of Jonas;
it.
But
when they
we removed from them the torment of we gave them provision while. But had thy Lord pleased, all who
believed
disgrace in this world, and for a
are in the earth would have believed altogether for thee, wilt thou force
^
2
as
This
is
supposed
to
men
to
become
;
believers
as ?
be the taunting reply of the angel Gabriel.
Compare Exodus xiv. 30. The Mohammedan legend is that some of the children of Israel doubted whether Pharaoh was
really
swim
drowned, the angel Gabriel caused the naked corpse to that they
might see
it.
'
!
'
THE QUR'aN.
204
X, 100-109.
not for any person to believe save by He puts horror on those the permission of God [100] It
is
;
who have no
sense.
Behold what is in the heavens and in the andwarners avail not a people who do not believe. Do they await aught but the like of the days of those who passed away before them?' Say, Wait ye then verily, I am with )'ou one of Say,
'
earth! but signs
'
1
those
who
Then we
wait.'
and those who believe
save our apostles
will
thus
;
is
it
due from us
to
save believers. Say,
my
'
O
other than to
ye folk
religion,
God
;
H imself, and
[105] as a
if
!
ye are
doubt concerning
in
not worship those ye worship
will
I
but
worship God,
I
who
takes you
am bidden to be of the believers And, Make steadfast thy face to the religion !
I
'
'Han if
not besides
^
;
and be not of the
God on what
nor harm thee
;
for
idolaters
;
and
call
can neither profit thee
thou dost, verily, thou art
if
then of the unjust!
And none
should
God
remove is none
to
well, there
touch thee with harm, there
save
it
to repel
His
is
He wish thee grace He makes it servants for He is
He; and
if
;
on whom He will of His pardoning and merciful Say, O ye people there has come to you the truth from your Lord, and he who is guided, his and he who errs, guidance is only for his soul and I am not a guardian errs only against it
fall
;
'
l
;
;
over you.'
Follow what until
God
revealed to thee, and be patient
is
judges, for
*
He
See
is
p. 19,
the best of judges.
note
i.
THE CHAPTER OF HUD.
XI, i-ii.
The Chapter
205
Hud.
of
(XL Mecca.)
A
book whose signs are confirmed and then detailed, from the wise one, the aware that ye worship not other than God, verily, I am to you from Him a warner and a herald of glad tidings and that ye seek pardon from your Lord, then turn He will cause you to enjoy a good again to Him! provision to a named and appointed time, and will give His grace to every one deserving grace but if ye turn your backs, I fear for you the torment of a A. L. R.
:
â&#x20AC;&#x201D;
;
;
great day.
Unto God over
Do
[5]
they
is
your return, and
He
mighty
is
all.
may
they not, verily, fold up their breasts, that But when they cover hide from Him ?
He
themselves with their garments, does
not
know
what they conceal and what they display ? verily, He knows tlie nature of men's breasts There is no beast that walks upon the earth but God. He knows its settleits provision is from all is in the perspicuous resting-place its ment and !
;
Book.
He
created the heavens and the earth ^ and His throne was upon the water did best. that He might try you, which of you [10] But shouldst thou say, Ye will be raised up in six
it
is
who
days,
*
after death,' those
who
misbelieve will surely say,
This is naught but obvious sorcery;' and if we keep back from them the torment to a stated generation, '
^
That
is,
before the creation
;
see Genesis
i.
2.
THE QURAN.
2o6 they
surely
will
'What
say,
XI, 11-20.
hinders
it?'
— Aye!
on the day it comes to them there is no turning it away from them, but that shall close in on them at which they mocked. And if we make man taste of mercy from us and then strip
from him,
off
it
uno-rateful
and
;
verily,
we make him
if
he
despairing,
is
taste of comfort
touched him, he will surely say, have gone away from me ;' verily, then he is joyful and boasting. Save those who are these for them is pardon and patient and do right a mighty hire [15] Haply thou art leaving part of what is reafter distress has
'The
evils
—
;
!
vealed to thee and thy breast
they should say,
lest
down him
?
over
him
why
or
?
Why
straitened thereby,
is
not a treasure sent
is
come with
did not an angel
and God
art only a warner,
they
'He hath devised
will say,
surahs
like
devised; and
it
can beside God,
if
ye do
they do not answer, then
call
say, 'Bring
it;'
upon
the truth
tell
know
that
it
! '
is
by the knowledge of God, and that there but
He — are
ye then resigned
Whosoever and
guardian
is
all,'
Or ten
to
—thou
'
its
therein,
shall
ornaments,
and they
those for
whom
whom ye And if revealed
is
no god
?
life of this world pay them their works These are not be cheated.
wish for the
we
shall
there
will
is
nothing
in
the hereafter
and void is what they made therein, and vain what they were doing! [20] Is he (like them) who stands upon a manifest sion from his Lord, which is a witness from Him, and save the Fire
;
it, with the book of Moses before him model and a mercy ? These beheve in it
for a
recites
;
and
THE CHAPTER OF HUD,
XI, 20-29.
whosoever of the crews
^
207
disbelieves in him, the Fire
his promise.
is
Be not thou in doubt about it verily, it is truth from thy Lord, though most men do not believe. Who is more unjust than he who forges against God a lie ? they shall be set before their Lord, and ;
the witnesses shall say,
Aye
'
These
it is
who
lied against
God's curse is on the unjust who turn men away from the path, and crave to make it crooked, and in the hereafter disbelieve They cannot make Him helpless in the earth, nor have they their Lord.'
!
!
other than
God
the torment.
Those
it
is
for patrons.
Doubled
them
for
is
They could not hear, nor did they see who lose themselves and that which
!
;
they did devise has strayed away from them. No doubt but that in the hereafter these are those who lose
!
[25] Verily, those right,
who
believe and do what
and humble themselves to
are the fellows of Paradise for aye.
The two
;
is
Lord, they
their
they shall dwell therein
parties' likeness is as the blind
and the deaf, and the seeing and the hearing shall they two be equal in likeness ? will ye not mind ? ;
We
did send
Noah unto
his people,
'
Verily,
I
am
you an obvious warner; that ye should not worship any save God. Verily, I fear for you the torment of the grievous day. But the chiefs of to
those '
who
misbelieved amongst his people said,
We only see in
we
thee a mortal like ourselves
;
nor do
see that any follow thee except the reprobates
amongst us by a rash judgment nor do we see that you have any preference over us nay more, ;
;
^
That
is,
of the idolater.
THE QUr'aN.
208
we
think you liars!' us see
let
[30]
Lord, and there
come
are blinded to
it
O my
*
return for
their
'
O my
people!
force you to
it
while
do not ask you for wealth nor do is only from God
I
;
believe
But
Lord.
my
him, and ye
?
hire
who
O my
are ignorant.
we
shall
;
!
my
;
those
repulse
meet
people it
said,
me mercy from
to
are averse therefrom
)'e
He
stand upon a manifest sign from
if I
!
XI, 29-38.
veril)-,
;
they
who
!
who me
help
will
I
shall
see you, a people
I
people
in
do ye I to repulse you ? do not say that I have the nor do I know the unseen nor treasures of God do I say, " Verily, I am an angel " nor do I say of those whom your eyes despise, " God will never give them any good " God knows best what is in their not
were
God,
against
then mind
I
?
;
;
;
â&#x20AC;&#x201D;
!
souls
â&#x20AC;&#x201D; verily, then should
They
O Noah
I
be of the
unjust.'
thou hast wrangled with bring us us, and hast multiplied wranglings with us then what thou hast threatened us with, if thou art said,
'
1
;
of those
who
only bring
Him I
it
the truth.'
tell
helpless
;
nor
He
is
'God
will
if
wish to advise you,
error.
[35] Said he,
He pleases, nor can ye make will my advice profit you, should
on you
if
God
wish to lead you into
your Lord, and unto
Him
shall
ye be
returned.'
Do
'He
they say,
has devised it^?' Say,
'If
I
have devised it, then on me be my sin. But I am clear of that wherein ye sin.' And Noah was inspired, None shall surely believe amongst thy people but those who have believed already take not then ill that which they '
;
'
The
Qui'an.
THE CHAPTER OF H^D.
XI, zS-46.
2O9
And make
the ark under our eyes, and at our and plead not with me for those who have done wrong verily, they shall be drowned.' [40] So he made the ark, and every time the chiefs of his people passed by him they jested at do.
inspiration
;
;
Said he, If ye jest at us, verily, we shall jest you even as ye are jesting, and ye shall surely know. He to whom a torment comes, it shall shame him, and there shall light upon him lasting torment.' Until at length when our order came, and the him.
*
at
*
oven boiled \ we said, Load therein of every kind save those on whom two, and likewise thy family, the sentence has already been passed likewise '
â&#x20AC;&#x201D;
those
who
believe;' but
him save a
few.
in the
name
Verily,
my
of
Lord
And God is is
there
â&#x20AC;&#x201D;
believed not with
he
said,
its
course,
'
Ride ye therein and its m.ooring.
;
forgiving and merciful.'
on with them mid waves like mountains and Noah cried to his son who had gone aside, O my boy ride with us and be not with the misbelievers.' [45] Said he, I will betake
And
floated
it
;
'
!
'
me to a mountain that shall save me from the water.' Said he, 'There is none to save to-day from the of God, except for him on whom He may have mercy.' And the wave came between them, and he was amongst the drowned^. And it was said, O earth swallow down thy
command
'
^
Tannftr (oven)
this
!
signifies also a reservoir
passage has, however, given
rise to
of water.
some
Its use in
ridiculous supersti-
amongst the Mohammedans as to the origin of the deluge. This story and the further allusion to Noah's son in the next page were probably suggested by Genesis ix. 20-25.
tions 2
[6]
P
THE QURAN.
2IO
XI, 46-53.
*0 heaven! hold!' and the water and the affair was decided, and it ^ settled on Gudi ^ and it was said, Away with the people water!' and,
abated
;
'
who
are evildoers
1'
And Noah went unto his Lord and said, 'My my son is of my people, and, verily, Thy promise is true, and Thou art the justest of judges.' He said, 'O Noah! he is not of thy Lord, verily,
people
verily,
;
me
ask
Verily,
it is
a work that
is
Then,
not right.
not for that of which thou knowest naught.
admonish thee that thou shouldst not be
I
He
of the ignorant.'
said,
'
My
Lord, verily,
seek
I
Thee from asking Thee for aught of which I know nothing and, unless Thou dost forgive me and have mercy on me, I shall be of those who refuge in
;
lose.'
[50] It
from
us,
was said, O Noah descend in safety and blessings upon thee and upon (some) '
!
nations of those
we
nations
there
to thee
thou didst not
;
is
And said,
'
Ye do
do not ask you *
orrievous
who
we
woe.'
reveal
know them, thou nor patient, then
;
verily,
thy the
fear.
unto 'Ad (we sent) their brother Hud; he people serve God ye have no god
O my
but Him. I
Be
this.
for those
enjoy prosperity and then
of the unseen which
stories
people before issue
are with thee^; but (some)
them from us
touch
shall
These are
who
will allow to
The
!
but devise a for hire in
;
lie.
O my
return
;
my
people! hire
is
ark,
^
Gudi
^
I. e.
is a corruption apparently for Mount Giordi, the Gordyaei of the Greeks, situated between Armenia and Mesopotamia.
upon some of the nations who are to form the members of thy family saved with thee.
of thyself and the
posterity
THE CHAPTER OF
XI, 53-64-
Him who
only from sense '
;;
'
!
created
211
H^^D.
me
:
have ye then no
?
O my
turn to
people
Him
ask pardon of your Lord
!
He
;
then send the skies down on you in
will
;
[55] and He will add strength to your do not then turn back sinners.' They said, 'O Hud! thou hast not come to us with a manifest sign nor will we leave our gods We can at thy word nor will we believe in thee. only say that some of our gods have attacked thee
torrents;
strength
:
;
;
with
evil.'
Said he,
'
Verily,
I
*
Plot then against Verily, I rely
delay.
There
Lord. it
by
is
me
God to witness, am free from that
call
and do ye bear witness too, that which ye associate beside Him.
I
altogether,
upon God,
and give me no Lord and your
my
no beast that walks, but He taketh Verily, my Lord is on the right
forelock.
its
way
â&#x20AC;&#x201D;
But if ye turn your backs, then I have [60] conveyed to you what I was sent to you with and my Lord will make another people your successors. Ye cannot harm Him at all; verily, my Lord is '
;
guardian over
!
all
And when
our order came we saved Hud, and who believed with him, by mercy from us and we saved them from harsh torment. That
those
'Ad denied the signs of their Lord, and His apostles, and followed the They were bidding of every headstrong tyrant. followed in this world by a curse, and on the resurDid not 'Ad disbelieve their Lord ? rection day !' Aye away with 'Ad the people of Htad Zali'h brother their And unto ThamCid (we sent) said he, O my people worship God ye have no (tribe of)
against
rebelled
â&#x20AC;&#x201D;
'
!
'
!
;
p 2
/,
^,
THE QURAN.
212
He
god but Him.
Him
of is
it is
and made you
earth,
that produced you from the
live therein
then turn again to
;
nigh and answers
XI, 64-72.
Then
!
Him
ask pardon
my Lord
verily,
:
!'
They said, O Zali'h thou wert amongst we hoped in before this dost thou forbid *
[65]
!
us one
:
us to worship what our fathers worshipped
we
verily,
?
are in hesitating doubt as to that to which thou
callest us.'
He
'O my
said,
people!
let
upon a manifest sign from
come from Him mercy, who
God
if
my
to '
for
Him
rebel against
I
us see;
my
me
will help
Ye
?
if I
stand
Lord, and there against
add only
will
loss.
O my you
people
;
this
!
she-camel
^
of
God
is
a sign
leave her, then, to feed in God's earth,
and touch her not with evil, or there will catch you torment that is nigh.' But they did hamstring her, and he said, Enjoy yourselves in your houses for three days that is the promise that shall not be '
;
â&#x20AC;&#x201D;
belied.'
And when those
who
our order came
we saved
Zali'h,
and
believed with him, by our mercy, from
disgrace upon that day.
Verily, thy
Lord
He
is
powerful and mighty.
And
the noise caught those who had done and on the morrow they were lying corpses in their houses, as though they had never dwelt therein. Did not ThamCld indeed disbelieve in their Lord ? Aye away with Thamiid [70]
wrong
;
!
!
Our messengers tidings; they said,
*
did
come
'Peace!' See note,
to
Abraham
He
p. 107.
said,
with glad
'Peace be
'
!
THE CHAPTER OF HUD.
XI, 72-82.
213
But nor did he delay to bring the roasted calf. that their hands reached not thereto,
it!'
when he saw
he could not understand them, and harboured fear They said, Fear not. Verily, we are of them. people of Lot' And his wife was the sent unto standing by, laughing and we gave her the glad *
;
and of Jacob
tidings of Isaac,
[75] Said
after Isaac.
Alas for me shall I bear a son when I am an old woman, and this husband of mine an old man They said, Dost Verily, this is a wonderful thing thou wonder at the bidding of God ? God's mercy and blessings upon you, ye people of the house she,
'
!
.-*
1
'
'
He is to be praised and glorified.' And when his terror left Abraham, and
Verily,
tidings
the glad
to him, lie wrangled with us about the
came
people of Lot
verily,
;
Abraham was
clement,
pitiful,
relenting. '
O Abraham
!
avoid this
thy Lord has come
;
verily, the
verily, there is
;
torment that cannot be put
bidding of
coming
to
them
off.'
[80] And when our messengers came to Lot, he was grieved for them but his arm was straitened for them\ and he said, 'This is a troublesome day!' And his people came to him, rushing at him, for He said, O before that they used to work evil. ;
'
my
people
for
you
through
;
!
here are
then, fear
my
guests
right-thinking
They
said,
'
He *
daughters, they are purer
God, and do not disgrace me is there not among you one
â&#x20AC;&#x201D;
man ? Thou knowest
on thy daughters want!'
;
my
said,
I. e.
;
verily,
'Had
I
that
we have no
claim
thou knowest what we but power over you; or
he was powerless
to help
them.
'
THE QURAN.
214 could
XI, 82-87,
!' (The but resort to some strong column ^ O Lot verily, we are the messengers
I
angels) said,
*
!
of thy Lord, they shall certainly not reach thee then travel with thy people in the darkness of the ;
and
night,
wife
:
none of you look round except thy what befalls them. appointment is for the morning! and
let
verily, there shall befall her
Verily, their is
not the morning nigh ? And when our bidding
came, we made
their
low parts ". And we rained down upon them stones and baked clay^ one after another, marked ^ from thy Lord, and these are not so far
hio-h parts their
from the unjust^!
And
Midian (we sent) their brother O my people serve God ye have no god but Him, and give not short measure and weight. Verily, I see you well off; but, verily, I fear for you the torments of an encompassing day. O my people give measure and weight fairly, and and wreak not defraud not men of their things wrong in the earth, corrupting it. God's residue [85]
Sho'haib
unto
He
'^.
said,
'
!
;
!
;
"^
some support, such as a powerful clan or chieftain. That is, overturned the cities of the plain. ^ The Abyssinians, who had invaded Mecca some years before, are mentioned in the Chapter of the Elephant (CV) as being destroyed in a similar manner by flocks of birds, who threw down such missiles upon them. ^
I. e.
*
*
The
son for has ''
legend
whom
is
that they
each contained the name of the per-
they were destined
;
so the old saying,
'
every bullet
its billet.' I. e.
the
same punishment
is
likely to
overtake other wrong-
doers, the threat being especially directed against the unbelieving
inhabitants of Mecca. ÂŤ
See Chapter VII.
I
A
little
which
God
leaves
you
after
paying every one his due.
5 !
THE CHAPTER OF HUD.
XI, 87-96.
better for you
is
if
ye be believers.
2
But
I
am
1
not
a guardian over you.'
They said, O Sho'haib Do thy prayers bid thee we should forsake what our fathers served, or that we should not do as we please with our wealth ? Thou art, forsooth, the clement and straight'
!
that
forward one!' [90]
He
said,
'
O my
people
!
stand upon a manifest sign from provides
and
me from Himself with
Do my
ye see
If
?
Lord, and
I
He
a goodly provision,
consent not with you to that which I forbid you, I only wish to better you so far as I can, nor I
â&#x20AC;&#x201D;
comes my grace through any one but God on Him do I rely, and unto Him I turn. O my people! ;
me make you so sin that there you the like of that which befel the people of Noah, or the people of Hud, or the people of Zali'h nor are the people of Lot so far from you Ask pardon, then, from your Lord, then turn to Him verily, my Lord is merciful, loving!' let
not a breach with
befall
â&#x20AC;&#x201D;
;
They said, O Sho'haib we do not understand much of what thou sayest, and we see that thou '
!
art weak amongst us and were it not for thy family we would stone thee, nor couldst thou be powerful ;
over
us.'
He
said,
'
O my
people
!
are
my
family
more
esteemed by you than God ? or have you taken Him as something to cast behind your backs ? Verily, my Lord, whate'er ye do, doth comprehend. [95] O my people act according to your power verily, I too will act, and ye at length shall know To whomsoever torment comes it shall disgrace him, and him who is a liar. Watch then verily, I with you am watching too !' !
;
!
;
!
!
!
THE QURAN.
2l6
our bidding came
And when
XI, 97-105.
we saved
Sho'haib,
and those who beheved with him, by our mercy; and the noise caught those who had done wrong, and on the morrow they were in their houses prone, as though they had not dwelt therein. Aye 'Away with Midian!' as it was, 'Away with Thamtjd!' And we sent Moses with our signs and with obvious power unto Pharaoh and his chiefs but they followed Pharaoh's bidding, and Pharaoh's !
;
bidding was not straightforward. [100] He shall approach his people on the resurrection day, Fire,
— an
and take them down
evil watering-place to
to
water ^ at the
water at
In this (world) were they followed by a curse and on the resurrection day evil shall be the aid ;
they are aided with
That
one of the stories of the
is
recite to thee
—-some
cities
which we
them are standing now and
of
some mown down We did not wrong them, but they wronged themTheir gods availed them naught, on which selves. they called instead of God, when once the bidding nor did they add save to of thy Lord had come !
;
their downfall
Thus
1
thy Lord's overtaking
is
when He overtakes
the cities that have done wrong; verily, His over-
taking
is
grievous, keen.
[105] Verily, in that is a sign to the torment of the last day; that
which men day
'
shall
The word used
is
to a spring for water.
be
— gathered — that ;
that ahvays applied
him who fears is a day unto is
a witnessed
by desert Arabs
to
going
!
;
THE CHAPTER OF
XI, 106-I15.
We
will not delay
save unto a numbered and
it,
The day when
appointed time.
21 7
HtjD.
it
shall
come no
soul
shall speak save by His permission, and amongst them (shall be) the wretched and the glad. And as for those who are wretched why, in the to dwell Fire there shall they groan and sob therein for aye, so long as the heavens and the save what thy Lord will. Verily, earth endure thy Lord is one who works His will. [no] And as for those who are glad why, in
—
!
!
;
—
Paradise
to dwell therein for aye, so long as the
!
heavens and the earth endure will ^
— a ceaseless boon
Be not then do serve before
;
;
in
— they
and we
;
save what thy Lord
!
doubt concerning what these
men
only serve as their fathers served will give them their portion un-
diminished.
We
gave Moses the Book before, and then they it, and, had it not been for a word that had been passed by thy Lord, it would have been decided between them but, verily, they are (still) in hesitating doubt concerning it. But, verily, every one thy Lord will surely repay verily, He of what they do is well for their works disagreed concerning
;
;
aware thou then be upright, as thou art bidden, and whosoever turns repentantly with thee and transverily. He on what ye do doth gress ye not:
Do
;
—
look.
[115] Lean not unto those who do wrong, lest the Fire touch you, for ye have no patrons but God and, moreover, ye shall not be helped !
^
I. e.
unless
He
please to increase their happiness.
â&#x20AC;&#x201D;
'
THE QURAN.
2l8
XI, I16-123
And be thou steadfast in prayer at the two ends of the day, and the (former and latter) parts of the good works remove
night.
Verily,
that
a reminder to the mindful
is
God
patient, for
evil
And
!
works be thou
wastes not the hire of those
;
who
do good. And were there among the generations before you any endowed with a remnant (of piety) forbiddinof evildoingr in the earth, save a few of those
whom we
saved
;
but the evildoers followed what
they enjoyed, and were sinners.
Thy Lord would
not have destroyed the cities
unjustly while the people of
Had
[120]
them were welldoers. He would have
thy Lord pleased,
made men one
nation but they will not cease to For save those thy Lord has had mercy on. this has He created them, and the word of thy Lord will surely fill hell with ^inns and I is fulfilled, ;
differ,
'
mankind
And
altogether,'
all
that
we
relate to thee of the stories of the
thy heart and herein has the truth come to thee, and an admonition and
apostles
is
what
will stablish
:
a reminder to the believers.
Say
to those
your power, verily,
we
who believe not, Act according to we are acting too And wait ye, '
verily,
are waiting too
!
!
God's are the unseen things of the heavens and of the earth; and unto Him the affair doth all Then serve Him and rely on Him; for return. thy Lord is not heedless of that which ye do.
!
;
'
The Chapter
of Joseph, (peace be on him!) (XII.
In the
Mecca.)
of the merciful and compassionate
name
God. A. L. R.
Those
are the signs of the perspicuous
we have revealed Quran; haply ye may understand.
Book.
Verily,
We
219
THE CHAPTER OF JOSEPH.
XII, I-IO.
it,
an Arabic
thee the best of stories, in inspiring thee before it among
tell
Qur an, though thou wert
with this
the heedless.
When verily,
moon,
Joseph said to
I
â&#x20AC;&#x201D;
father,
'O my
sire!
and the sun, and the
saw eleven saw them adoring me said, 'O my boy! tell not thy vision to !
I
He
[5]
his
stars,
thy brethren, for they will plot a plot against thee is to man an open foe.' Lord choose thee, and teach thee thy Thus does the interpretation of sayings, and fulfil His favour
verily, the devil
upon thee, and upon Jacob's people, as He fulfilled Abraham it upon thy two forefathers before thee, wise! knowing, is and Isaac, verily, thy Lord In Joseph and his brethren were signs to those
â&#x20AC;&#x201D;
who
enquire
When
they
said,
'
Surely, Joseph and his brother
are dearer to our father than we, a band
we be '
verily,
;
our father
is
Slay Joseph, or cast him
father's face after
he
[10]
is
A
may be
in in
some land
free for you,
gone, a people
^
although
obvious error.
who do
;
that your
and ye may
be,
right.'
speaker from amongst them spake, 'Slay
The word means a band
of between twenty and forty persons.
;
'
THE QUr'aN.
2 20
XII, 10-19.
not Joseph, but throw him into the bottom of the pit; some of the travellers may pick him up, if so ye do.'
what ails thee that Said they, O our father thou wilt not trust us with Joseph while we are unto him sincere ? Send him with us to-morrow to revel '
!
and
to play, and, verily,
we over him
keep good
will
guard.'
go
Said he, 'Verily, off with him, for
it
I
grieves
me
that ye should
devour him
fear lest the wolf
while ye of him do take no heed.'
Said they,
we
while
'
Why,
deserve to lose
inspired him,
in
Thou
the depths of the
shalt surely inform
pit,
'
and we
them of
of theirs and they shall not perceive
And said,
*
him
we then should
they had gone off with him and
agreed to put him affair
the wolf should devour
!
And when
[15]
if
are (such) a band, verily,
this
\'
they came to their father at eve and weeping
O
verily, we went forth to race by our goods, and the wolf devoured Joseph
our father
and
left
him,
â&#x20AC;&#x201D; but
thou wilt not believe
we
thouQ;h
And
!
us,
truth tellers
be.'
they brought his shirt with lying blood upon
Nay, but your souls have induced you is fair! and God is He whom I ask for aid against that which ye describe.' And travellers came and sent their water-drawer Said he,
it.
do
to
this;
and he tidings
'
but patience
down
let
this
!
is
his
a
secret, as a chattel
bucket.
youth.' ;
but
Said he,
And
they
God knew what
'O glad kept him they were
doing.
'
This
is
a prophetic intimation to Joseph of his future inter-
view with his brethren in Egypt.
â&#x20AC;&#x201D; 221
THE CHAPTER OF JOSEPH.
XII, 20-26.
they sold him for a mean price, drachmae counted out, and they parted with him
And
[20]
â&#x20AC;&#x201D;
cheaply.
And
man from Egypt who had bought him Honour his abiding here it may be of use to us, or we may adopt him as
the
said to his wife,
be he
will
'
;
a son.'
Thus did we stablish Joseph in the land and we did surely teach him the interpretation of sayings; ;
God can overcome His affairs, though most men do not know. And when he had reached his strength ^ we brought him judgment and knowledge, for thus do we reward
for
who do good.
those
And
she in whose house he was desired him for and she locked the doors and said,
his person
;
'Come along with thee!' Said he, 'Refuge in God verily, my Lord has made good my abiding !
wrong-doers shall not prosper/ she was anxious for him, and he would have been anxious for her, had it not been that he saw the demonstration ^ of his Lord thus did we turn
here
;
verily, the
And
;
evil
and fornication from him
verily,
;
he was of our
sincere servants.
they raced to the door and she rent his and they met her master at the shirt from behind is the recompense of him What she, Said door. who wishes evil for thy family, but that imprison[25]
And
;
'
ment or a grievous torment Said he, She desired me '
*
^
The age of puberty. The angel Gabriel in
warning gesture, according
?'
for
my
person.'
And
the form of his father appeared with a to the
Muslim commentators.
!
THE QURAN.
22 2
XII, 26-35.
If among her family bore witness be rent from in front, then she speaks the truth and he is of the Hars but if his shirt be rent from behind, then she hes and he is of the truth tellers.' And when he saw his shirt rent from behind he This is one of your tricks verily, your tricks said,
a witness from
'
:
his shirt
;
'
;
Joseph! turn aside from this. do thou, woman, ask pardon for thy fault thou wert of the sinners.'
are mighty!
;
And verily,
The wife of [30] And women in the city said, his person man for young her desires prince the '
;
he has infatuated her with love: verily, we see her And when she heard of their in obvious error.' craftiness, she sent to them and prepared for them a banquet, and gave each of them a knife and she ;
said,
'Come
him they and said,
forth to them!'
said, '
God
And when
they saw
'Great God!' and cut their hands forbid
!
This
nothine but an honourable
is
anc^el.'
no mortal,
^
this is
Said she, 'This
he concerning whom ye blamed me. I did desire him for his person, but he was too continent. But if he do not what I bid him he shall surely be imprisoned and shall surely be among the small!' Prison is dearer to me than Said he, My Lord do and unless Thou turn me to call on they what from me their craftiness I shall feel a passion for them and shall be among the ignorant!' And his Lord answered him and turned from him their verily, He both hears and knows craftiness Then it appeared good to them, even after [35] they had seen the signs ^ to imprison him until a is
*
!
;
;
time.
^
In their sudden emotion at his beauty.
^
Of
his innocence.
THE CHAPTER OF JOSEPH.
XII, 36-42.
And
223
there entered the prison with him two
Said one of them, 'Verily,
men.
pressing wine.'
And
see
I
the other said,
'
young
myself*
Verily,
I
see
myself bearing on my head loaves from which the birds do eat; inform us of the interpretation thereof; verily, we see that thou art of those who do good.'
He
said,
'There
shall not
come
with which ye are provided, but interpretation before
both of
its
That
(some) of what
is
I
you any food inform you comes to you.
to
will
it
my
Lord has taught me of a people who do not ;
have left the faith believe in God, while in the future too they disbelieve. And I have followed the faith of my fathers, Abraham and Isaac and Jacob we could not associate aught with God that is from God's grace upon
verily,
I
;
;
men but most men give not thanks. ye twain fellow-prisoners! Are manifold lords better, or God, the one, the dominant ? [40] What ye worship beside Him are naught but names which
us and upon
:
O
ye have named, ye and your fathers, for which God Judgment is only has sent down no authority. Him. That is only worship you bids He God's but most men do not the standard of religion, know. O ye twain fellow-prisoners as for one of ;
â&#x20AC;&#x201D;
!
you, he shall pour out wine for his lord and as for the other, he shall be crucified, and the birds shall :
The matter is decreed whereon ye me for a decision And he said to him whom he thought would escape of those two, Remember me with thy lord
eat of his head.
!'
asked
!'
*
But Satan made him ^ forget the remembrance of his lord, so he tarried in prison a few years. ^
In a dream.
*
The
application of the
pronoun
is
vague
in the text of this
'
'
THE QURAN.
224
Then
XII, 43-51.
Verily, I see seven fat kine which seven lean kine devoured and seven green O ye chiefs! Explain ears of corn and others dry. to me my vision, if a vision ye can expound Said they, Confused dreams, and naught of the said the king,
*
;
!
'
know we Then he who had escaped of
exposition of such dreams
those twain
â&#x20AC;&#x201D; remembering after awhile, â&#x20AC;&#x201D; 'Verily,
[45] said,
!'
I
will in-
form you of the interpretation thereof, so send me.' 'Joseph! O thou truth teller! explain to us the seven fat kine which seven lean devoured and the Haply seven green ears of corn and others dry. I may go back to the men, haply they then may ;
know
!
He
said, 'Ye shall sow for seven years, as is your wont but what ye reap, let it remain in the ear, exThen there shall cept a little whereof ye shall eat. come after that seven severe (years) which shall devour what ye have put by before for them, save a Then there will little of what ye shall preserve. come after that a year in which men shall have rain and in which they shall press \' [50] Then said the king, Bring him to me.' And when the messenger came to him, he said, Go back to thy lord, and ask him, " What meant ;
'
'
the
women who
knows
He
cut their hands
their craftiness said,
'
sired Joseph passage, which
is
!"
What was your for his
?
Verily,
my
lord
'
person
when ye deThey said, God
design ?'
'
variously interpreted, either that Satan
made
the
butler forget to mention Joseph to his lord Pharaoh, or that Satan
made Joseph trust '
forget for the
moment
his
on the man rather than on Him. I. e. press wine and oil.
Lord God, and place
his
THE CHAPTER OF JOSEPH.
XII, 5i-6i.
forbid
!
we know no bad
the prince,
him
'
Now
of him.'
225
Said the wife of
does the truth appear
for his person and, verily,
he
is
!
desired
I
of those
who
tell
the truth.' 'That' (said Joseph) 'was that he might I
did not betray
him
in his absence,
know
and that
that
God
who do betray! Yet do not clear myself, for the soul is very urgent to evil, save what my Lord has had mercy on verily, my Lord is forgiving and merciful !' And the king said, Bring him to me. I will take him specially for myself And when he had spoken with him he said, Verily, to-day thou art with us in a permanent place of trust.' [55] He said, Place me over the treasures of the land verily, I will be a knowing keeper.' Thus did we stablish Joseph in the land that he might settle in what part thereof he pleased we overtake with our mercy whom we will, nor do we waste the hire of those who do good and surely guides not the craft of those I
;
'
'
'
;
â&#x20AC;&#x201D;
;
the hire of the future believe and
And tered
who have
life
is
better for those
who
feared.
came to Joseph, and they enunto him and he knew them, but they
his brethren
in
recognised not him.
And when he had equipped them with their equipment he said, Bring me a brother that ye have from your father do ye not see that I give good measure, and that I am the best of entertainers ? [60] But if ye bring him not to me, no measure shall ye have with me, nor shall ye come '
;
nigh me.'
They and we [6]
said,
'We
will surely
will
do
desire
it'
Q
him of our
father,
'
THE QURAN.
226
Then he chattels^
said
to
young men,
his
haply they
their packs,
in
when they
come back
are
may return.' And when they
XII, 62-67.
'
Put
their
may know
it
to their family; haply
they
said,
O
'
our father
returned to
Measure
!
is
so send with us our brother that sure, and, verily,
He
him we
'Shall
said,
I
will
entrust
their
father,
they
withheld from us
we may
;
get mea-
keep you with him, save' as !
I
entrusted you with his brother before
is
the best of keepers, and
He
is
?
but
God
the most merciful
of the merciful.' [65] And when they opened their goods they found their chattels restored to them. Said they, 'O our father! What more can we crave ? Here are our chattels restored to us, and we shall guard
our brother, and shall have an additional measure beside that
He
â&#x20AC;&#x201D; a small measure
^.'
by no means send him with you a compact from God that ye will surely bring him to me, unless ye be encompassed ^.' So when they had given him their compact he said, God over what ye say has charge.' And he said, 'O my sons enter not by one gate, but enter by several gates but I cannot avail you aught against God. Judgment is only God's upon Him do I rely, and on Him do the reliant rely.' until
said,
'
I
you give
will
me
'
!
;
;
'
The goods which
they had brought to barter, or the
money
they had paid for the corn.
Commentators differ as to whether this means that what they had brought was insufficient, or whether the additional measure was a small quantity for Pharaoh to bestow, or whether Jacob utters the words meaning that it is not enough to induce him to "^
part with his son. ^
By some unavoidable
hindrance.
'
THE CHAPTER OF JOSEPH.
XII, 68-76.
And when them,
a want
they had entered as their father bade
them nothing against God, save
availed
it
227
for
which it fulfilled for, verily, he was possessed of knowledge, for that we had taught him but most men do not know. And when they entered in unto Joseph, he took in Jacob's soul
;
;
—
his brother to stay with him,
thy brother
— then take
not
and ill
said,
'
Verily,
I
am
that which they have
been doing.' [70] And when he had equipped them with their equipment he placed the drinking cup in his brother's pack then a crier cried out, O ye caravan verily, ye are thieves They said, approaching them, What is it that '
!
;
!
'
ye miss ?' Said they,
'
We
whoso brings
it
miss the goblet of the king, and
have a camel-load, and
shall
I
am
guarantee thereof.'
They do
to
said,
evil
'
By God the
in
Ye knew we came
!
not
and that we were not
land,
thieves.'
They thereof [75]
said, if
'
And what
They
whose pack
said,
it is
shall
be the recompense
liars ?'
ye be
*
The recompense
found
—he
shall
thereof is he in be the recompense
we recompense the unjust' he began with their sacks before the sacks of his brother then he drew it forth from his brother's sack. Thus did we devise a stratagem for Joseph.
thereof; thus do
And
;
He
could not take his brother by the king's
gion^ except
^
I. e.
God
pleased
by the law of Egypt
his brother for a
bondsman
it
;
—we
was not lawful
as a punishment for
Q
2
reli-
raise the degrees of
for
Joseph
theft.
to take
!
,
'
'
THE QURAN.
228
Xll, 76-84
whomsoever we knowledge
They
please, and over every possessor of one who knows. If he has stolen, a brodier of his has
is
said,
'
stolen before him,'
soul and dis*Ye are in a and God knows best about what ye
But Joseph kept closed
bad
not
it
case,
it
secret in
to
them.
O
prince
his
Said he,
describe.'
They
said,
verily,
'
!
Verily, he has a father, a
take then one of us instead of him
man we can
very old
;
see that thou art of those
;
who do
good.'
Said he,
(I
*
save him with
we should [So]
seek) refuge in
whom we
God from
taking any
found our property;
verily,
then be certainly unjust'
And when
they despaired of him they retired
Said the eldest of them, Do ye not know that your father has taken a compact from God against you ? Aforetime ye exceeded in will surely not quit the I the matter of Joseph land until my father give me leave, or God judge for to consult privately.
'
â&#x20AC;&#x201D;
me, for He is the best of judges. Return ye to your father and say, " O our father verily, thy son has committed theft, and we bore for of the testimony to naught but what we knew unforeseen we were not keepers !" Ask then in the city where we were, and of the caravan in which we approached it, for, verily, we '
;
'
tell
the truth.'
Said he, this thing.
God
will
knowing,
*
Nay, your souls have induced you to do But patience is fair. It may be that
give
me them
all
together;
â&#x20AC;&#x201D;
verily,
He
is
wise.'
And he
turned away from them and
said,
'
O my
;
THE CHAPTER OF JOSEPH.
XII, 84-94-
2 29
lament for Joseph!' and his eyes grew white with he repressed (his woe). By God! thou wilt not cease to [85] They said, remember Joseph till thou art at the point of death, grief, for
'
or art of those
Said he,
'
perish
!'
only complain of
I
God,
grief to
who for
I
know
my
my
emotion and
that from
God which
ye
know nothing of. 'O my sons go and
enquire concerning Joseph and despair not of God's comfort none need despair of God's comfort save !
and
his brother,
for, verily,
a misbelieving people!' And when they entered *
O
prince
distress has
!
in unto him they said, touched both us and our
and we have brought trifling chattels. So measure and bestow upon us in charity; verily, God rewards the charitable.' He said, Do ye know what ye did with Joseph and his brother, while ye were ignorant ?' ?' [90] They said, 'Art thou then indeed Joseph He said, I am Joseph, and this is my brother; God has been gracious towards us. Verily, whoso verily, God wastes not fears God and is patient, the hire of those who do good!' God has chosen thee over They said, By God families,
give us
full
'
'
â&#x20AC;&#x201D;
'
!
us
;
and we indeed were
He
said,
'
No
sinners.'
reproach against you to-day!
God
He is the most merciful of the Take this my shirt, and throw it over merciful. the face of my father, he will become able to see and bring me your families all together.' will
pardon you,
And when 'Verily, I
dote!'
I
for
the caravan departed, their father said, ye think
find the smell of Joseph, unless
THE QURAN.
230
XII, 95-104.
They said, 'By God! thou And when the herald of glad
[95] error.'
m
thy old
tidings
came he
art
threw it on his face, and he was restored to sight. Said he, Did I not tell you that I know from God that of which ye know not ?' They said, O our father ask pardon for us of '
'
our sins
He Lord
;
—
said, ;
!
verily, '
verily.
I
we were
!'
my
ask pardon for you from
will
He
sinners
the pardoning and merciful'
is
And when they entered in unto Joseph, he took his father to stay with him, and said, Enter ye And he raised into Egypt, if it please God, safe.' fell down before they and throne, the upon his father [100]
*
him adoring.
And
he
made
it
said,
of
pretation
come
in bringing
*0 my
my
me
true,
This
sire!
aforetime
vision
and
He
after
my
kind to whomsoever knowing, the wise
the
is
inter-
my Lord
has
has been good to me,
forth out of prison,
from the desert, between me and
;
and bringing you
Satan had made a breach
brethren
He
will
;
— —
verily,
;
verily,
my Lord is He is the
!
'
O my
Lord
hast taught
!
thou hast given
me
me
dominion, and
the interpretation of sayings;
O
and the earth Thou art my patron in this world and the next take me to Thyself resigned, and let me reach the righteous!' That is one of the stories of the unseen which we inspire thee with, though thou wert not with them when they agreed in their affair, when they were so
originator of the heavens
!
;
crafty.
—And yet
most men, though thou shouldst
be urgent, will not believe.
Thou dost not ask them for but a reminder to the world.
it
a hire
;
it is
naught
â&#x20AC;&#x201D;
!
THE CHAPTER OF JOSEPH.
XII, I05-III.
;
25I
[105] How many a sign in the heavens and the earth do they pass by and turn away therefrom
Nor do most
of them beheve in
God without
asso-
Him. from overwhelming vengeance
ciating (other gods) with
Are they
safe, then,
coming on them from the torment of God ? or from the Hour coming upon them suddenly while they do not perceive ? Say, This is my way; I call now unto God on clear proof, I and those who follow me and celebrated be God's praises, for I am not of the '
;
idolaters.'
Nor
did
whom we
we
they not journeyed on
in the earth,
was the end of those before them of the future
what
!
men Have and beheld how
ever send before thee any save
inspired, of the people of the cities.
is
?
surely better for those
have they then no sense
But the abode
who
believe
;
?
[no] Until when the apostles despaired and they thought that they were proved liars, our help came to them, and whosoever we pleased was saved but our violence is not averted from the sinful people.
Their stories were a lesson to those endowed with It was not a tale forged, but a verification of what was before it, and a detailing of everything, and a guide and a mercy to a people who minds.
believe.
!
2
'
THE QURAN.
''2
The Chapter
;
XIII, 1-7.
of Thunder.
(XIII. Mecca.) In the
name
of the merciful and compassionate
God. A. L. M. R. Those are the signs of the Book, and that which is sent down to thee from thy Lord but most people will not believe. is the truth has raised the heavens without who is it God ;
columns that ye can see then He made for the throne, and subjected the sun and the moon each He one runs on to a stated and appointed time ;
;
;
â&#x20AC;&#x201D;
haply of the governs the affair, details the signs meeting with your Lord ye will be sure. And He it is who has stretched out the earth and placed therein firm mountains and rivers, and of every fruit has He placed therein two kinds. He ;
makes the night cover the day; signs unto a people
who
â&#x20AC;&#x201D;
verily, in that are
reflect.
And on the earth are neighbouring portions, and gardens of grapes and corn and palms growing together (from one root) and not growing together they are watered with one water, yet we distinguish
â&#x20AC;&#x201D;
one over the other as food; verily, in that are signs unto a people who have sense. w^ondrous is [5] And if thou shouldst wonder, dust, become have we when What their speech *
:
shall
we
really then
!
be created anew
These are they who
?
disbelieve in their Lord,
and
these are they with fetters round their necks, and these are the fellows of the Fire; they shall dwell therein for aye
They
will
wish thee to hasten on the evil rather
— ;
THE CHAPTER OF THUNDER.
XIII, 7-15-
than the good
them
:
;
233
examples have passed away before
but thy Lord
possessor of forgiveness unto
is
men, notwithstanding their Lord is keen to punish.
Those who misbelieve down upon him from
sent
injustice
say,
his
'
but, verily, thy
;
Unless a sign be
Lord
.' .
only a warner, and every people has
.
.
its
— Thou
art
guide.
God knows what each female bears, and what the wombs fall short of or add for dimensions of every;
thing are with Him. [10]
He who knows
the unseen and the visible,
the great, the lofty one.
Alike
among you is he who keeps secret his who displays it and he who hides and he who stalks abroad by day. Each
speech and he
;
by night of them has pursuers^ before him and behind him, to keep guard over him at the command of God verily, God changes not what a people has until
they change it for themselves. And when God wishes evil to a people there is no averting it, nor have they a protector beside Him.
He
it
is
who shows you
and hope^; and
And angels
He
the lightning for fear
brings up the heavy clouds.
the thunder celebrates His praise, and the
of Him; and He sends the and overtakes therewith whom He yet they wrangle about God But He is too for fear
thunder-clap will
;
—
!
strong in might. [15] call
^
On Him
is
on others than
the
Him
call
be answered
who
at
all.
Guardian angels.
hope of rain lightning Arabs as a precursor of rain. ^
of truth, and those
shall not
I. e.
;
is
always hailed with joy by the
'
THE QURAN.
234
who may
save as one
water that it
not
it
The
!
out his hand to the
stretches
call
XTII, 15-19.
reach his mouth, but
it
reaches
of the misbelievers
is
only in
error.
And God
do those who are
in the
heavens and
as do shadows also morn and eve. Say, 'Who is Lord of the heavens and the earth?' say, 'God;' say, Do ye take beside God patrons
the earth adore, whether they will or no
!
their
'
who cannot say,
harm
control profit or
for themselves
?
Shall the blind and the seeing be held equal
'
?
darkness and the light be held equal ? or have they made associates with God who can or shall the
He
as
create
thing,
and
He
creates, so that the creation
them
familiar to
He
is
?'
say,
'God
is
seem
the creator of every-
the one, the dominant'
sends down from
the
sky water, and the
water-courses flow according to their bulk, and the
and from scum what they set fire to, craving ornaments or utensils, thus does God hit the comes a scum like that and as for the scum it is truth and the falsehood thrown off, and as for what profits man it stays on
torrent bears along the floating
:
— — ;
;
Thus does God
the earth.
For those who respond
who respond
but those that
is
in
strike out parables to
!
Lord is good; Him, had they all
their
not to
the earth and the like thereof as well, they
ransom these shall have an evil and their resort is hell, an evil couch shall it be Is he who knows that naught but the truth is sent down upon thee from thy Lord like him who Only those possessed of minds will reis blind ?
would eive
it
for a
reckoning up!
!
member
!
;
—
THE CHAPTER OF THUNDER.
XIII, 20-39.
235
fulfil God's covenant and break and those who attain what God has not the compact, bidden to be attained, and dread their Lord and and those who are fear the evil reckoning up patient, craving their Lord's face, and are steadfast in prayer, and expend in alms of what we have bestowed upon them secretly and openly, and ward off these shall have the recompense evil with good, of the abode, gardens of Eden, into which they shall enter with the righteous amongst their fathers and
Those who
[20]
;
—
and the angels shall Peace be gate every from enter in unto them upon you for that ye were patient and goodly is the recompense of the abode.' [25] And those who break God's covenant after compacting for it, and who cut asunder what God
their wives
and
their seed;
:
—
'
;
!
hath bidden to be joined, and earth, these
—upon
them
is
who do
evil in the
the curse of God, and
them
for
is an evil abode. extends his bounty freely to whomsoever wnW, or He metes it out; and they rejoice in
God
He
life of this world, but the life of this world is naught but a (temporary) provision compared with
the
the next.
Those who misbelieve say, 'Unless a down upon him from his Lord .
leads
whom He
those
who
'
will astray,
.
.
.'
sign
is
sent
'
God
Say,
but guides unto
Him
turn again.
Those who believe and whose hearts are comby the mention of God, aye by the men-
—
forted tion
of
God
shall
their
!
hearts be comforted,
who
Good cheer for them believe and do what is right. and an excellent resort.' Thus have we sent thee to a nation before
;
THE QURAN.
236
XIII, 29-33.
which Other nations have passed away, to recite to them that which we have inspired thee with yet ;
they misbelieve
the merciful
in
Say,
!
'
He is my Him do I
Lord; there is no god but He; upon and unto Him is my repentance.' [30] And though it were a Qur an by which the mountains were moved, or by which the earth were nay, God's is cut up, or the dead made to speak ^
rely,
â&#x20AC;&#x201D;
command lieved know 2
Did not those who beGod had pleased He would
altogether
the
that
have ofuided men
if
!
altoo^ether
?
And
a striking calamity shall not cease to overthose who misbelieve for what they have
take
wrought,
or
to
alight
in
by
close
God's promise comes His promise.
until
â&#x20AC;&#x201D;
dwellings
their
verily,
God
fails
not
Before thee have apostles been mocked at and who misbelieved have I allowed to range at ;
those large
was
and then it caught them up punishment ?
;
How
!
then
my
He who
Shall
what
note)
partners with
inform
Him
earth
or
?
is
is
standing over every soul (to
has earned
it
God!
Say,
'
And they join ? Name them; can ye
He does not know in the name's sake only (that ye call
of what it
for
upon them) ? Nay, then, stratagem is made seemly to those who misbelieve, and they turn folks from the path of God But whomsoever God doth lead astray, no guide has he.' '
!
^
2
They would not believe. The word used in the original,
yai'as,
the patois of the Na'/^a'h tribe signifies
'
means
'despair,' but in
know,' and
preted by the native commentators on this passage.
is
so inter-
!
!
THE CHAPTER OF THUNDER.
XIII, 34-41-
For them
torment
is
237
in this world's hfe
the torment of the next
;
more wretched
is
but surely still
â&#x20AC;&#x201D;nor
have they against God a keeper. [35] The likeness of the Paradise which those fear God are promised, beneath it rivers flow,
who
enduring, and likewise
its
food
is
the recompense of those
is
compense of misbelievers
is
who
shade
its
That
!
fear; but the re-
the Fire
whom we
brought the Book rejoice in that which we have sent down to thee; but of the confederates are some who deny a part thereof. Say, I am only bidden to serve God and not to
And
those to
'
associate any with is
my
Him
on
;
Him
and
call
I
Him
to
recourse.'
Thus have we
sent
it
down, an Arabic judgment,
but hadst thou followed their lusts, after the knowledge that has come to thee, thou hadst not had
God a patron or a keeper. And we sent apostles before thee, and we made
against
and no apostle could them wives and seed for every bring a sign save by God's permission book. is a there period God blots out what He will, or He confirms and for
;
;
â&#x20AC;&#x201D;
;
with
Him
is
the Mother of the
[40] Either
we
threaten
we
them
will let
sage,
and ours
is
we
that
we come
diminish the borders thereof ^P is
will
take thee
to
only to deliver thy mes-
to reckon up.
Did they not see there
\
thee see a part of what
with, or
Ourself; but thy duty
Book
to the land
God
and
judges, and
none to reverse His judgment, and up
He
swift at reckoning
^
See
p. 2,
note
2.
^
Alluding to the conquests of Islam.
is
;
THE QURAN.
238
And
42-XIV,
5.
before them were crafty
who were
those
XIII,
the craft altogether! 'He knows what every soul earns; and the misbelievers shall know whose is the recompense of the abode.
too; but God's
And
is
who misbelieve say, 'Thou art not 'God is witness enough between me and so is he who has the knowledge of
those Say,
sent!'
and you the Book!' ;
The Chapter
of Abraham, (peace be on him!)
(XIV. Mecca.) In the name of the merciful and compassionate
God. A. L. M.
A
thee, to bring
book which we have sent down
men
forth
from darkness into
to
light,
by permission of their Lord, unto the way of the mighty and praiseworthy one. God is He whose is whatsoever is in the heavens and whatsoever is in the earth. Alas for the mis-
Who love this keen and turn folks from the path of God, and crave to make it crooked these are in remote error. We have not sent any apostle save with the language of his people, that he might explain to But God leads whom He will astray, and them.
believers, for their torment
is
!
better than the next,
world's
life
guides 43
whom He
will;
and
He
is
the mighty, the
wise. [5]
We
did send
forth thy people
Moses with our
from the darkness
signs,
'
Bring
into the light,
''
THE CHAPTER OF ABRAHAM.
XIV, 5-13-
and remind them of the days
^
of
God
239 !
verily, in
'
that are signs to every patient, grateful one.
When Moses
said
to
people,
his
Remember
'
He saved you from Pharaoh's people, who sought to wreak you evil woe, slaughtering your sons and letting your women live in that was a great trial for you from your Lord. When your Lord proclaimed, If ye give thanks I will surely give you increase but if ye misbelieve, verily, my torment is severe!' And Moses said, If ye misbelieve, ye and those who are on the earth altogether then, verily, God !' is rich, and to be praised Has not the story come to you of those who were before you, of the people of Noah, and 'Ad, and Thamud, [lo] and those who came after them ? none knows them save God. Apostles came unto God
the favours of
towards you, when
;
'
'
;
'
â&#x20AC;&#x201D;
them with manifest signs but they hands into their mouths ^ and sai^, ;
thrust '
their
Verily,
we
and we are in hesitating doubt concerning that to which ye Their apostles said, Is there doubt about call us God, the originator of the heavens and the earth ? He calls you to pardon you for your sins, and to
disbelieve in that which ye are sent with,
!
'
respite
'
you
They
until
said,
'
an appointed
Ye
time.'
are but mortals like ourselves
;
ye wish to turn us from what our fathers used Bring us, then, obvious authority !' to serve.
Their apostles said unto them, ^
We
'
only
are
This may, according to the Arab idiom, mean either
'
battles
which God had given victory to the believers or simply days on which God has shown them favour. see Chapter Easterns, when annoyed, always bite their hands
in
'
;
"^
;
III, verse 115.
â&#x20AC;&#x201D;
!
THE QURAN.
240
mortals like yourselves
whomsoever He
but
;
XIV,
God
gracious unto
is
His servants, and
will of
13-22.
it
is
not
you an authority, save by His perbut upon God do the believers rely!' mission rely on God [15] What ails us that we should not we will be paths ? our when He has guided us in upon God for us hurting your in patient surely for us to bring ;
;
who do And those who
rely those
We
rely.
misbelieved said to their apostles,
you forth from our land or else ye And their Lord inspired shall return to our faith the unjust and we destroy surely will We them, will make you to dwell in the land after them. That is for him who fears my place and fears my '
will drive
;
!'
'
;
!'
threat
they asked for an issue and disappointed Behind such a one is rebel tyrant! every was hell, and he shall be given to drink liquid pusM [20] He shall try to swallow it, but cannot gulp down and death shall come upon him from it
Then
;
;
every place, and yet he shall not die him shall be rigorous woe
;
and behind
!
The Lord,
of those
likeness
â&#x20AC;&#x201D;their works
who
disbelieve
on
their
are as ashes whereon the wund
on a stormy day. They have no power at all over that which they have earned. That is the remote error Dost not thou see that God created the heavens and the earth in truth ? If He please He can take
blows
fiercely
^ Sale and Rodwell have softened down this filthy expression, ; the one rendering it filthy water and the other tainted water *
'
'
'
The first word Arabic, however, will not bear this rendering. meaning ' water or liquid,' and the second, in apposition with it, '
'
'
pus,' or purulent matter
oozing from a corpse or a sore.
1
!
XIV,
22-32.
you
off
THE CHAPTER OF ABRAHAM.
and bring a new creation
;
nor
;
24 is
that hard
God They all come out to God and the weak say to those who were big with pride, We were followers
for
;
'
now
of yours, can ye
torment [25]
They
say, 'If
have guided you. are
avail us
aught against God's
God had
guided us we would
?'
agonized or
It if
is
we
the
same
us if we we have no
to
are penitent,
escape.'
And
Satan says, when the affair is decided, God promised you a promise of truth but I promised you and failed you for I had no I only called you, and ye authority over you. '
Verily,
;
;
did answer
me
;
then blame
me
not,
but blame
I cannot help you, nor can you help yourselves in your associating me (with I disbelieved me. ;
God) before ofrievous
But
I
;
woe will
verily, the
wrong-doers, for them
is
!'
cause those
who
believe and do aright
to enter gardens beneath which rivers flow, to dwell therein for aye by the permission of their Lord their salutation therein
is
'Peace!'
Dost thou not see how God strikes out a parable ? A good word is hke a good tree whose root is firm, and whose branches are in the sky; [30] it gives its fruit at every season by the permission of its
Lordâ&#x20AC;&#x201D; but God strikes out parables may be mindful. And the likeness of a bad word
for
men
that
a
bad
haply they tree,
which
is
felled
is
as
from above the earth, and has
no staying place. God answers those who believe with the sure but word in this world's life and in the next R [6] ;
!
!
THE QUR
242
God
AN.
XIV, 32-39.
leads the wrong-doers astray
;
for
God
does
what He will. Dost not thou see those who have changed God's favours for misbelief, and have made their people in hell they to alight at the abode of perdition ? shall broil, and an ill resting-place shall it be [35] And they made peers for God, to lead men Say, Enjoy yourselves, for. astray from His path.
—
!
'
your journey
verily,
my
is
to the Fire.'
who believe, that they be and expend in alms of what we have bestowed upon them in secret and in public, before there comes the day when there shall be no buying and no friendship. God it is who created the heavens and the earth and sent down from the sky water, and brought and forth therewith fruits as a provision for you subjected to you the ships, to float therein upon the sea at His bidding; and subjected for you the rivers and subjected for you the sun and the moon, constant both and subjected for you the night and the day; and brought you of everything ye asked Him: but if ye try to number God's favours, ye verily, man is very unjust and cannot count them Say
to
servants
steadfast in prayer
;
;
;
;
;
—
ungrateful.
And when Abraham said, My safe, and turn me and my '
land^
Lord, sons
make this away from
serving idols '
My
astray
;
but he
Lord,
veril)-,
but he
who
who
rebels
they
have
led
against
me,
—
verily,
pardoning, merciful
^
many men is of me
follows me, verily, he
Mecca and
its
neighbourhood.
;
thou art
!
!
XIV,
THE CHAPTER OF ABRAHAM.
40-47-
'
[40]
my
;
O
our Lord
seed dwell
verily,
!
I
243
have made some of
a valley without corn, by thy
in
Sacred House ^ O our Lord let them be steadfast in prayer and make the hearts of men yearn towards them, and provide them with fruits, haply they may !
give thanks.
O our Lord verily. Thou knowest what we hide and what we publish for naught is hid from God *
!
;
the earth or in the sky.
in
Praise to
hath bestowed on me, notwithstanding
Ishmael and Isaac!
â&#x20AC;&#x201D; verily,
my
God who
my
old age,
Lord surely hears
prayer. '
O my
my
of
Lord
make me
!
seed likewise
and and accept my pardon me and my parents
O
!
steadfast in prayer,
our Lord
!
O our Lord and the believers on the reckoning day!' So think not God careless of what the unjust do He only respites them until the day on which all prayer
!
!
eyes shall stare
Hurrying
up
on, raising
their heads, with their
looks not turned back to them
void
^, and their hearts and warn men of the day when the torment
;
shall
come
And
[45] '
O
those
our Lord
!
nigh at hand, and the
follow
who have done wrong
shall say,
respite us until an appointed
we
apostles
before, ye should
! '
will
respond to
â&#x20AC;&#x201D; What '
!
Thy
time
call,
did ye not
and
swear
have no decline?'
dwellings of those who had wronged themselves and it was made plain to you how we did with them and we struck out parables
And
ye dwelt
in the ;
;
1
The Kaabah
2
I.e.
at
Mecca.
with their looks fixed straight in front of them through terror,
R
2
!
THE QUR'aN.
244
you
for
God
:
is
XIV, 47-XV,
2-
but they plotted their stratagems, but with a stratagem for them, although at their
stratagem the mountains should give way.
Think then not indeed that God promise to his apostles
too
;
—
in
fails
God
verily,
is
his
mighty,
on the day when the earth be changed for another earth, and the heavens and (all) shall go forth unto God, the one, the
the Lord of vengeance shall
;
;
dominant. [50]
Thou
shalt
bound together in and fire covering
see the
sinners
fetters
with
;
faces
their
;
on that day
shirts
— that
of pitch,
God may
reward each soul accordinof to what it has earned verily, God is swift at reckoning up This is a messag-e to be delivered to men that ;
may be warned
they
He
—
God, one, may remember. is
thereby, and
—and
that those
The Chapter
of
know that only who have minds
El '//agr\
(XV. Mecca.) In the
name
of the merciful and compassionate
God! Those are the Qur an.
A. L. R.
sigfns
^
of the
Book and
of a perspicuous
Many
a time will those
had been resigned '
El '//a^r,
literally,
traditional habitation of ^
Verses.
^
See note
i,
p. 15.
who
disbelieve fain they
^.
'
'
ihe
rock
:
'
the Pctra of Strabo,
the people of
Thamud.'
and the
!
XV,
let
;
THE CHAPTER OF EL HAGR.
3- '9-
245
Leave them to eat and enjoy themselves and hope beguile them, but they at length shall
know
We
never destroyed a city without
it
had
its
noted doom. [5]
No
nor put
nation can hasten on
it
appointed time,
its
off.
But they say, 'O thou to whom the Reminder has been sent down! verily, thou art possessed. Why dost thou not bring us the angels
if
thou dost
tell
the truth?'
We
sent not down the angels save by right nor even then would these be respited. Verily, we have sent down the Reminder, and, verily,
[10]
we
guard
will
And we
it.
sent before thee
among
the sects of
But there never came an apostle Such conduct to them but they mocked at him. those of yore.
also will
They
we put
will
into
the
hearts of the
not believe therein,
those of yore
run.
is
sinners.
but the course of
But had we opened
to
them
a door of the sky and they had mounted up into it all the while [15] then also had they said, Our eye-sight is only intoxicated; nay, we are an en'
;
chanted people
!'
placed in the sky the signs of the and have made them seemly to the beand we have guarded them from every holders save from such as steal a hearing, pelted devil and there follows him an obvious shooting-star. And the earth we have stretched out and have
And we have
zodiac,
;
^
thrown on
it
;
firm
'
mountains, and have caused to See note
2,
pp. 50, 51.
!
THE QUR AN.
246
grow Upon [20]
it
of everything a measured
And we have made and
therein,
XV,
for
for those for
19-32.
quantity.
you means of Hvehhood whom ye have not to
provide.
Nor with
there aught but the treasuries of it are and we do not send it down save in a noted
is
us,
quantity.
send forth the impregnating winds ^, and water from the sky, and we give it down send we to you to drink, nor is it ye who store it up. And we, verily, we quicken and kill and we are
And we
;
of
things) heirs.
(all
And we we know
And,
[25]
you
verily,
He
verily.
;
know
already
the foremost of you, and
the laggards too
is
is
it
who
your Lord
will
gather
wise and knowing.
And we did create man from black mud wrought in form. And the ^inns had we created
crackling clay of
before of smoke-
less fire.
And when thy Lord said to the angels, Verily, I am creating a mortal from crackling clay of black mud wrought into shape [30] And when I have fashioned it, and breathed into it of my spirit, then fall ye down before it '
;
'
adoring.'
And save
the
Iblis,
angels
who
adored
all
refused to be
of
them
among
together,
those
who
adored.
He not
'
said,
among
I. e.
earth.
'O
Iblis!
those
the winds
what
who adore that
bring the
ails
thee that thou art
?'
rain-clouds
and
fertilise
the
XV,
THE CHAPTER OF EL 'hAGR.
33-51-
Said he, hast
*
would not adore a mortal whom Thou from crackling clay of black mud
I
created
wrought
He
247
into form.'
said,
'
Then
get thee forth therefrom, and,
[35] And, verily, upon thee until the day of judgment.' O my Lord respite me until the day
thou art to be pelted!
verily,
the curse
is
Said he,
'
!
when they
be
shall
He
raised.'
said,
'Then,
verily,
thou art of the respited until the day of the noted time.'
He me
*0
said,
my
Thou
Lord! for that
hast seduced
seem seemly for them on earth, and I will surely seduce them all together; [40] save such of Thy servants amongst them as are sincere.' Said He, This is a right way against me. I
will surely
make
it
*
Verily,
my
servants thou hast no authority over,
save over those
seduced
:
together.
who
follow thee of such
It
as
are
promised to them at every door has seven doors
and, verily, hell
is
;
all is
there a separate party of them.' [45]
Verily,
those
amidst gardens and with peace in safety!'
ever
ill-feeling
is
in
who
God
fear
springs
' :
And we
dwell
shall
Enter ye
therein
will strip off
their breasts
;
what-
as brethren
on
couches face to face ^ No toil shall touch them therein, nor shall they
be brought forth therefrom. Inform my servants that I am the pardoning, the merciful [50] and that my woe is the grievous ;
woe.
And '
inform them concerning Abraham's guests
Because
temptuous.
to turn their
backs on each other would appear con-
'
THE QURAN.
248
XV,
52-70.
!
when they entered in unto him and said, Peace he said, Verily, we are afraid of you.' They said, Be not afraid verily, we give thee glad tidings '
'
'
!
He
of a knowing boy.'
said,
'
Do
me
ye give
although old age has touched
this
me
glad
tidings
give
me
'We
give the glad tidings of the truth, then be
the glad tidings then!'
who
not of those
He
despair!'
They
[55]
'Who would
said,
despair of the mercy of his Lord save those err
He
? '
sengers
?
said,
we save
What
They
'
people
sinful
'
we
Lot's
only
And when said,
'
them
together, [60] except his wife
all
the messengers
;
who
came unto
whom
Verily, ye are a people
who
ye mes-
are sent unto a
family,
decreed, verily, she shall be of those
he
O
your business,
said, 'Verily,
save
;
is
?
said,
will
we have
linger.'
Lot's family, I
recognise
Nay, but we have come to thee with that whereof they ^ did doubt. And we have brought thee the truth, and, verily, we speak the truth [65] Travel then with thy family in the deep darkness of the night, and follow thou their rear; and let not any one of you turn round to look but go on to where ye are bidden.'
They
not.'
said,
'
!
;
And we
decided for him this
affair
because the
uttermost one of these people should be cut off
on the morrow.
Then
the people of the city came, glad at the
Said he, 'Verily,
tidings.
therefore disgrace
me
me
not
;
these are
my
guests,
but fear God, and put
not to shame.'
[70]
They
everybody '
I. e.
in
said,
'Have we not
the world?'
thy people.
He ^
forbidden thee^ said,
I. e.
'Here are
to protect.
— XV,
THE CHAPTER OF EL 'hAGR.
70-77-
my
!; !
daughters,
do
if
wandering on
And
ye must.'
it
they were surely
verily,
— By
thy hfe
^
in their intoxication blindly
!
the noise cauo^ht
we made
249
the
higher
them
parts
And
dawn.
at the
(of
the
cities)
their
lower parts, and rained down on them stones of baked clay. [75] Verily, in that is a sign to those
who mark. that
still
And,
verily, the (cities) are
remains-.
Verily,
in
that
is
on a path a sign to
the believers.
And the fellows of the Grove ^ too were unjust and we took vengeance on them, and, verily, they both * are for an obvious example. [80] And the fellows of El 'Nao-r^ called the messengers liars, and we brought them our signs, but they therefrom did turn away.
hew them
And
they did
mountain houses to dwell
in the
in in
safety.
But the noise caught them in the morn and that which they had earned availed them naught. [85] We did not create the heavens and the earth and all that is between them both, save in truth. And, verily, the Hour is surely coming; then do ;
thou pardon with a
pardon.
fair
He
is the creator, the knowing have already brought thee Seven of the Repetition ^, and the mighty Qur'an.
Verily, thy
Lord
We
to
^
Addressed
^
On
^
The
to
Mohammed.
the road from the territory of the Qurai^ to Syria. Midianites,
whom Jethro,
who
or, as
he
are is
spoken of as dwelHng
in
a grove, and
called in the Qur'an, Sho'haib,
was sent
as an apostle; see p. 148. *
^ ®
Sodom and Midian. The tribe of Thamud, see p. 146. The Opening Chapter, which contains I.e. both
seven verses, and
is
THE QURAN.
250
XV, 78-XVI,
i.
Let not thine eyes strain after what we have allowed a few pairs of them to enjoy, nor grieve ^
for
them
and
say,
;
but lower thy wing
^
to
the
believers,
am
an obvious warner.' [90] As we sent down (punishment) on the sepaVerily,
'
I
who dismember the Our'an. by thy Lord we will question them, one and all, about what they have done. Therefore, publish what thou art bidden, and turn aside from the idolaters. [95] Verily, we are enough for thee against the ratists
3
But,
!
scoffers.
Who
know
was straitened
Then
come
at
;
!
what they
say.
celebrate the praises of thy Lord, and be
thou of those
And
God other gods but they at And we knew that thy breast
place with
length shall
who
adore.
thy
serve
Lord
until
the
certainty
shall
to thee.
The Chapter
(XVL In the
name
God. God's bidding
of the Bee.
Mecca.)
of the merciful and compassionate
will
come
;
seek not then to hasten
Celebrated be His praises from what they join with Him on.
it
!
named sage, '
the Seven of Repetition (sab'h al Mathani), from this pasand because it is to be repeated on so many occasions.
The
unbelievers.
Behave with humility and gentleness. ^ Probably referring to the Jews and Christians who are here and elsewhere accused of mutilating and altering the Scriptures. "^
—
!
XVI,
THE CHAPTER OF THE
2-13-
He
down
sends
BEE.
2$ I
the angels with the Spirit at His
whom He
will of His servants (to Give warning that there is no god but Me Me therefore do ye fear.' He created the heavens Exalted be He above that and the earth in truth which they join with Him He created man from a clot; and yet, behold,
bidding upon say),
'
;
!
!
an open opponent cattle too have we created for you; in them profit, and from them do ye eat. and warmth In them is there beauty for you when ye drive
he
is
[5]
is
The
them home
to rest,
and when ye drive them
forth
And
they bear your heavy burdens to towns which ye could not otherwise reach, except verily, your Lord with great wretchedness of soul
to graze.
;
is
—
kind and merciful.
And ride
horses too, and mules, and asses, for you to
upon and
for
an ornament.
— He
creates also
what ye know not of. God's it is to show the path from it some turn aside but had He pleased He would have guided you one and all. ;
:
[10]
He
is
it
who sends down water from
the
whence ye have drink, and whence the trees grow whereby ye feed your flocks. He makes the corn to grow, and the olives, and the palms, and the grapes, and some of every fruit sky,
;
is a sign unto a people who reflect. subjected to you the night and the day, and the sun, and the moon, and the stars are subVerily, in that are signs jected to His bidding.
verily, in that
And He
to a people
who have
And what He
sense.
has produced for you in the earth varying in hue, verily, in that is a sign for a people
who
are mindful.
— ;
THE QURAN.
252
He
is
it
who has
XVI,
14-27.
subjected the sea, that ye
may
and ye bring forth from it ornaments which ye wear, and thou mayest see the and that ye may search ships cleaving through it, after His grace, and haply ye may give thanks. [15] And He has cast firm mountains on the earth lest it move with you and rivers and roads eat fresh flesh therefrom
;
— —
—
;
may be
haply ye
And
guided.
landmarks
;
and by the
stars too are
they
guided.
He who
Is
creates like
are they then unmindful
But
if
him who
creates not?
?
ye would number the favours of God,
ye cannot count them.
God
Verily,
is
forgiving,
merciful.
God knows what
ye keep secret, and what ye
disclose.
And
[20]
those
on
whom
cannot create anything,
for
ye
call
beside
God
they are themselves
Dead, not living, nor can they perceive they be raised ? Your God is one God, and those who believe not the hereafter their hearts are given to denialj
created.
!
When in
shall
and they are big with pride Without a doubt God knows what ye keep secret and what ye disclose !
!
[25] Verily,
pride
He
does not love those big with
!
And when
it is
said to them,
'What
is it
that your !'
Lord has sent down ?' they say, Old folks' tales Let them bear the burden of their sins entirely on the resurrection day, and some of the burdens '
of those
Aye
!
whom
an
ill
they led astray without knowledge.
burden
shall they bear.
;
XVI,
THE CHAPTER OF THE
28-35-
BEE.
253
Those who were before them devised a stratagem, but
God brought
their building off
its
foundations,
and the roof fell over them, and the torment came to them, from whence they could not perceive ^ Then on the resurrection day He will put them to shame, and say, 'Where are your associates whom Those to whom ye divided into parties about?' knowledge to-day, and
brought
is
say,
will
'
disgrace
Verily,
upon the misbelievers!' the angels took away were whom Those [30] wronging themselves; then they offered peace *We Yea verily, God knows what have done no evil/ ye did. Wherefore enter ye the doors of hell, to evil are
—
:
!
*
dwell therein for aye
;
for
ill
is
the resort of the
proud.'
be said to those who fear God, Lord has sent down ?' They The best,' for those who do good, good will say, but certainly the abode of the next in this world is best, and surely pleasant is the abode of those '
And What
it
is it
will
that your
'
;
who
fear.
Gardens of Eden which they shall enter, beneath them rivers flow therein shall they have what they thus does God reward those who fear Him. please ;
;
To
—
those
whom
the angels take off in a goodly
Peace be upon you enter ye which ye have done.' they expect other than that the angels
state they shall say,
'
!
into Paradise for that [35]
Do
should come to take them bidding should come
God
did not
?
off,
or that thy Lord's
—thus did those before them
wrong them
;
but
it
was themselves
they wronged, ^
Said to refer to the building and overthrow
Babel.
of. the
tower of
!
!
THE QUR'aN.
254
And
XVI, 36-46.
the evil which they had done befel them,
and that
environed them at which they used to
mock
And those who associated (others w^ith God) said, 'Had God pleased we had not served aught benor had we side Him, neither we nor our fathers ;
—
aught without Him ;' thus did those but have messengers aught to do but before them to deliver their message plainly ? We have sent in every nation an apostle (to say), prohibited
:
'Serve ye God, and avoid 7"a^//ut!' and amongst them are some whom God has guided, and amongst go ye about them are some for whom error is due then on the earth, and behold how was the end of ;
those
who
called (the apostles) liars
If thou verily,
—
art
God
ever so eager for their guidance, who go astray, nor
guides not those
have they any helpers. [40] They swear by their most strenuous oath, God will not raise up him who dies.' Yea a but most men do promise binding on him true To explain to them that which they not know. disputed about, and that those who misbelieved '
!
may know
We
that they are
—
—
!
liars.
only say unto a thing
we
wish, 'BE,' and it is. God's sake, after they
But those who were wronged, we will surely establish them in this world with good things but the hire of the future life is greater, if ye did but know. Those who are patient, and upon their Lord rely! [45] And we have not sent before thee any but men whom we inspire, ask ye those who have the fled for
;
—
Reminder ^
if ^
ye know not yourselves, The Pentateuch and
Gospels.
—with mani-
!
!
'
THE CHAPTER OF THE
XVI, 46.58.
signs
fest
down
BEE.
255
and with scriptures and we have sent Reminder to thee too, that thou mayest men what has been sent down to them, ;
the
explain to
and haply they may reflect. Are those who were so crafty in evil sure that God will not cleave open the earth with them, or bring them torment from whence they cannot perceive, or seize them in their going to and fro ? for
make Him
they cannot
Or
He
that
destruction
for,
?
helpless.
should seize them with a gradual verily,
your Lord
kind, mer-
is
ciful.
Do
[50]
they not regard whatever thing
God
shadow falls on the right or the left, adoring God and shrinking up ? Whatever is in the heavens and in the earth,
has created
;
its
beast or angel, adores
God
nor are
;
they big
with pride
They fear their Lord above them, and they do what they are bidden. And God says, Take not to two gods God is only one me then do ye fear His is what is in the heavens and in the earth other than to Him is obedience due unceasingly '
;
!
;
;
;
God
then will ye fear
[55]
God
then,
;
?
And whatever favours whenever
ye have, they are from
distress
touches
you, unto
ye turn for succour. Yet, when He removes the distress from you, lo a party of you join partners with their Lord. That they may disbelieve in what we have
Him
!
brought them and may enjoy, shall
â&#x20AC;&#x201D;but
at length
they
know
And
they set aside for what they know not a
!
!
THE QURAN.
256
XVI, 58-65.
we have bestowed upon them ^
portion of what
By God
—
!
ye shall be questioned concerning that
I
which ye have devised.
They make His praise!
God
for
— and
daughters
;
—celebrated
be
they like them
for themselves
not^.
When
any one of them has tidings of a overclouded and black, and he has to keep back his wrath. He skulks away from the people, for the evil is he to keep it with its tidings he has heard aye evil is it disgrace, or to bury it in the dust ? that they judge [60]
female
child, his face is
;
For those who
If
He
for
;
God were
—
disbelieve
a similitude of evil similitude
—
is
in
but for
:
the
God
!
future is
life
is
the loftiest
the mighty, the w(ise
to punish
men
for their
wrong-doing
He
would not leave upon the earth a single beast; but He respites them until a stated time and when their time comes they cannot put it off an hour, nor ;
can they bring
They selves
'good
;
is
the Fire,
it
down
and
their
to
be
God what
to
for, verily,
we
!
grievous
is
I
sent (messengers) to nations
made
their
their patron to-day,
is
that
lie
Without a doubt theirs they shall be sent on there
before thee, but Satan
them, for he
they abhor them-
tongues describe the
theirs.'
By God
[65]
on.
set
works seemly and for them
to is
woe
^
See note
^
The Arabs used
2, p.
132. to call the angels
'
daughters of God.'
They,
however, objected strongly (as do the modern Bedawin) to female offspring,
practice
and used
Mohammed
to
bury their infant daughters ahve.
elsewhere reprobates.
See
p. 132,
note
This 3.
THE CHAPTER OF THE
XVI, 66-73-
We
have only sent down
BEE.
257
to thee the
Book, that
thou mayest explaui to them that which they did dispute about, and as a guidance and a mercy to a
who
people
believe.
And God
down
sends
w^ater
from the sky, and its death verily,
quickens therewith the earth after in that
is
a sign to a people
;
who can
hear.
have in cattle a lesson we give you from that which is in their bellies, betwixt chyme and blood, pure milk, easy to swallow for Verily, ye
;
to drink
â&#x20AC;&#x201D;
â&#x20AC;&#x201D;
those
who
drink.
And of the fruit of the palms and the grapes ye take therefrom an intoxicant and a goodly proverily, in that is a sign to a people who vision ;
have sense [70]
houses
And in
!
thy Lord inspired the bee,
'
Take
to
the mountains, and in the trees, and in
the hives they build.
Then eat from every fruit, and walk in the beaten paths of thy Lord ;' there cometh forth from her body a draught varying in hue \ in which is verily, in that are signs unto a a cure for men '
;
people
God
who
reflect.
created you
;
then
He
will take
you
to
Him-
but amongst you are some whom He so that he thrust into the most decrepit age self;
;
will
may God
know aught that once he knew. Verily, knowing, powerful. And God has preferred some of you over others but those who have been providing for you
not is
in
;
preferred will
^
not restore their provision to those
The Arab
in colour, [6]
writers mention several and some of which are used
S
varieties of
as medicine.
honey
differing
!
!
THE QUR'aN.
258
whom
hands possess ^ that they may it God's favours they is
their right
share equally therein
gainsay
XVI, 73-80
:
—
?
And God
has made for you from amongst yourmade for you from your wives
selves wives, and has
sons and grandchildren
good things
;
—
is
;
in
it
and has provided you with vanity
that
they believe,
while for God's favour they are ungrateful
And
[75]
they serve beside
?
God what
cannot
them any provision from the heavens or the earth, and have no power at all.
control
Do
for
not then strike out parables for
God knows, God has
God
!
Verily,
but ye do not know.
an owned slave, and one whom we have provided wiih a good provision, and who expends therefrom shall they be held in alms secretly and openly Praise be to God, most of them do not equal? struck out a parable
able to do nothing
;
;
:
—
—
know
And God has struck out a parable two men, one of them dumb, able to do nothing, a burden wherever he directs him he comes not to his lord with success is he to be held equal with him who bids what is just and who is on the right way ? God's are the unseen things of the heavens and the earth nor is the matter of the Hour aught but :
;
;
;
as the twinkling of an eye, or nigher
God
is
mighty over
still
!
Verily,
all
[80] God brings you forth out of the wombs of your mothers knowing naught; and He makes for you hearing, and sight, and hearts, haply ye may
—
give thanks
!
'
Their
slaves.
XVI,
THE CHAPTER OF THE
81-89.
Do
they not see the birds subjected
of the sky that
is
?
— none holds them
a sign unto a people
God made made
you
for
in
in
who
259 the vault
ui
God
but
verily, in
:
believe.
your houses a repose and houses \ that ;
for you, of the skins of cattle,
may
ye
BEE.
find
them
on the day ye move your and from their and from their hair come
light,
quarters and the day
when ye abide
wool, and from their fur, furniture
and chattels
And God
;
for a season.
has made for you, of what
He
has
and has made for you shelters and He has made for you shirts in the mountains to keep you from the heat, and shirts - to keep you from each other's violence: thus does He haply ye yet may fulfil His favours towards you, be resigned. But if they turn their backs, thine is only to shades
created,
;
;
— — —
preach thy plain message. [85]
They
recognise the favours of God, and yet
men
they deny them, for most
And on
the day
nation a witness
when we
say,
who
misbelieve
themselves), and
they
be taken back into favour.
And when '
send from every
then shall those
;
not be allowed (to excuse shall not
are ungrateful.
shall
we used to proffer them
who
those
Our Lord
!
beside
call
God
join their partners with
these be our partners on
And
Thee.'
whom
they shall
the speech, 'Verily, ye are liars
And
!'
they shall proffer on that day peace unto God and that which they had devised shall stray away from ;
them. ^
'
Tents
'
are called
'
houses of hair
Arabs. 2
Of
mail.
S 2
'
or
'
of hide
'
by the desert
!
'
*
THE QURAN.
260
,
XVI, 90-96.
Those who misbelieve and
[90]
turn folks off
God's path, we will add torment to their torment, for that they were evildoers. And on the day when we will raise up in every nation a witness against them from among them-
and we
selves,
these
^
;
for
will
bring thee as a witness against
we have
sent
down
to
thee
a book
explaining clearly everything, and a guidance, and a mercy, and glad tidings to the believers. Verily,
bids you do justice and good, and
God
give to kindred (their due), and sin, and do wTong, and oppress )ou, haply ye
may be
He forbids you to He admonishes ;
mindful
Fulfil God's covenant when ye have covenanted, and break not your oaths after asseverating them, for ye thereby make God your surety verily, God ;
knows what ye
do.
like her who unravels her yarn, out after she hath spun it close, by taking your oaths for mutual intrigue, because one nation God only tries numerous than another is more
And
fraying
be not
it
;
you therewith, but He will make manifest to )'ou on the resurrection day that whereon ye did dispute
^""v_^ had God pleased He would have made but He leads astray whom He nation you one but ye shall be will, and guides whom He will; questioned as to that which ye have done. Take not therefore your oaths for mutual intrigue, ^.
[95] But
;
â&#x20AC;&#x201D;
lest a foot slip
'
2
after being planted firmly,
The Meccans. The Arabs, like most
and ye
half-savage tribes, used to consider superior
numerical strength as enlilling them to disregard a treaty.
1;
THE CHAPTER OF THE
XVI, 96-106.
taste of evil for that
ye turned folks
of God, and for you there be mighty
And sell not God's covenant with God only is what is better
26
BEE.
off the path
woe
for a
!
price
little
for you,
ye did
if
but know. is spent, but what God has endures recompense the patient with their hire for the best deeds they have done. Whoso acts aright, male or female, and is a and believer, we will quicken with a goodly life
What
and we
ye have
;
will
;
recompense them with best deeds they have done.
we
will
their hire
the
for
When
thou dost read the Our'an, ask refuge Satan the pelted one \ from with God Verily, he has no power over those who believe and who upon their Lord rely. His power is only over those who take him for a patron, and over the [100]
idolaters.
And whenever we change
one verse
for another,
— God
knows best what He sends down. They say, 'Thou art but a forger !'— Nay, most of them do not know. Say, 'The Holy Spirit- brought it down from thy Lord in truth, to stablish those who believe, and for a guidance and glad tidings to those
who
are resigned
We
[105]
who
mortal
".'
knew
that they said,
teaches
they lean towards
him.'
'
— The
It is
only
barbarous, and this
is
some
tongue of him is
plain
Arabic \ Verily, those will not
who
note
^
Gabriel.
'
See
*
For an account of the persons supposed
med
p. 50,
2.
God
believe not in God's signs,
guide them, and for them
is
'
to
grievous woe. See
p. 15,
note
have helped
in the compilation of the Qur'an, see Introduction.
i.
Moham,^
THE QURAN.
262
XVI,
107-115.
Only they are the forgers of a He who bcHeve and these, they are the liars.
not in God's signs
Whoso unless
it
;
disbelieves in
be one who
quiet in the
God
is
— but
faith,^
—
having believed,
after
whose heart is whoso expands his breast forced and
on them is wrath from God, and for them is mighty woe That is because they preferred the love of this to misbelieve,
!
world's
to the
life
next;
—
not the unbelieving people,
but, verily,
God
[no] These
guides
are they on
and hearing, and eyesight, God has and these, they are the careless. Without a doubt that in the next life they will be the
whose
hearts,
set a stamp,
losers.
Then,
verily, thy
they had been
who
Lord, to those
fled
^
after
and then fought strenuously verily, thy Lord after that will
tried,
—
and were patient, be forgiving and merciful. On the day every soul will come to wrangle for itself, and every soul shall be paid what it has earned, and they shall not be wronged. God has struck out a parable a city - which was safe and quiet, its provision came to it in plenty from every place, and then it denied God's favours, and God made it feel^ the clothing of hunger and fear, for that which they had wrought. And there came to them an apostle from amongst themselves, but they called him a liar, and the torment seized them, while yet they were :
unjust.
[115] Eat, then,
1
=*
The
Ansars.
Literally,
'
taste.'
from what
"^
Any
God
town, but
has provided
Mecca
in particular.
XVI,
1
THE CHAPTER OF THE
15-125-
26
BEE.
')
you with, things lawful and good, and give thanks God, if it be Him ye serve. He has only forbidden you that which dies of itself, and blood, and the flesh of swine, and that which is devoted to other than God but he who is forced, neither revolting nor transgressing, it is no verily, God is forgiving and merciful. sin for him And say not of the lie your tongues pronounce, This is lawful, and this is unlawful,' forging against
for the favours of
;
:
*
God
a
lie
verily,
;
those
A
not prosper.
lie shall
who
forge against
enjoyment
little
God
â&#x20AC;&#x201D; then
a
for
them is grievous woe For those who are Jews we have forbidden what we have narrated to thee before^; we did not wrong them, but it was themselves they wronged. [120] Then, verily, thy Lord to those who have done evil in ignorance and then repented after that and done aright, verily, thy Lord afterwards is forgiving and merciful. Verily, Abraham was a high priest^, a 'Han if, and was not of the idolaters thankful for H is He chose him and He guided him unto favours !
â&#x20AC;&#x201D;
:
;
the right way.
And we gave him
in this
world good things
;
and,
be among the righteous. Then we inspired thee, Follow the faith of Abraham, a 'Hanif, for he was not of the idolaters.'
verily, in the
next he
will
'
[125]
The Sabbath was
dispute thereon
^
2
to
See
p.
;
but,
only
made
for those
who
thy Lord will judge
verily,
134.
Some commentators take this word ummatan as equivalent imaman, antistes,' and this interpretation I have followed.
Others take
'
it
in its ordinary sense of
'
nation
;'
but the use of the
other epithets seems to favour the former interpretation.
;
THE QUR'aN.
264
XVI, 125-128.
between them on the resurrection day concerning that whereon they do dispute. Call unto the way of thy Lord with wisdom and goodly warning; and wrangle with them in the kindest way; verily, thy Lord
has erred from His way, for
He knows He knows
best
who
best the
ofuided ones.
But but
ye punish, punish (only) as ye were punished ye are patient, it is best for those who are
if
if
patient
^.
Be thou
patient then
God's hands.
in
be not
in
do
1
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but thy patience
who
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is ;
and
verily,
God
not grieve about them
a strait at their craftiness;
with those
is
Do
Him, and with those who
well.
This ppvssage
corpse by the Meccans, and a revenge.
'Hamzah, Mohammed's and the subsequent mutilation of his
refers to the killing of
uncle, at the battle of O'hod,
is
a protest against taking too severe
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